新華嚴經論 30.7

30.7

第二妙光明三昧者，於此段中四義如前。一釋三昧名；二明三昧之體用，如下自明；三明三昧之境界；四明隨文釋義。一釋三昧名者，為明法身理智體淨能現妙光，以立其名。二釋三昧之體用者，明此三昧還以根本智為體，幻智為用。三明三昧之境界者，以入三千大千世界微塵數三千大千世界，於一一世界中復現三千大千世界微塵數身，乃至一一身放三千大千世界微塵數光，具如經說。乃至菩薩身中能現一切聖凡國土，更相照現重重相入等。是此三昧之境界，具如經明。四隨文釋義者，復分為二：一長科經意、二隨文釋義。一長科經意者，於此段中長科為十段。一「佛子」已下一行經，是普賢菩薩告眾重舉三昧之名分。二「佛子此菩薩」已下至「種種諸法亦不壞滅」有十一行經，明入三昧境界廣狹身土照現互相涉入，光影重重不雜亂分。三「佛子譬如日出」已下至「亦不離水」有八行經，明以日光照現七寶山及大海水及山間，以此日光影更相照現，影像重重無盡光影喻分。四「佛子菩薩摩訶薩」已下至「恒不捨離」有五行經，明如是菩薩住妙光廣大三昧，不壞世間相、不壞真性，二俱不住、二俱不壞分。五「佛子譬如幻師」已下至「本日不滅」有七行經，明以幻師幻作日月年歲長短不同，不壞本日喻分。六「菩薩摩訶薩」已下至「不壞彼多世界」有十七行經，明菩薩入此妙光大三昧，能一多世界更生，互相涉入各不妨礙分。七「何以故」已下至「是名住大悲法者」有十一行經，明菩薩住無我法，於諸法自他境界身之及心無所妨礙分。八「佛子」已下至「無退轉故」有六行半經，明此菩薩以不可數世界入一世界，善知無數眾生差別、菩薩趣入差別，佛處處出興，皆現自身於彼一一佛所修行諸行，而身彼此無去來，能同異自在分。九「如有幻師」已下至「後不亂初」有五行半經，明以幻師喻菩薩實智所生如幻喻分。十「菩薩了知一切世法」已下有二十行半經，明入此妙光明大三昧得智幻門自在分。

Second, concerning the Wondrous Light Samādhi, the four meanings within this section are as before: first, explaining the name of the samādhi; second, clarifying the essence and function of the samādhi, as will be clarified below; third, clarifying the realm of the samādhi; fourth, clarifying the explanation of meaning following the text. First, explaining the name of the samādhi: its name is established to clarify that the pure essence of the principle and wisdom of the dharmakāya can manifest wondrous light. Second, explaining the essence and function of the samādhi: it clarifies that this samādhi likewise takes fundamental wisdom as its essence, and illusory wisdom as its function. Third, clarifying the realm of the samādhi: entering trichiliocosms as numerous as the dust motes of a trichiliocosm, within each and every world further manifesting bodies as numerous as the dust motes of a trichiliocosm, and so forth up to each and every body emitting light rays as numerous as the dust motes of a trichiliocosm, fully as the sūtra explains; and so on up to the bodhisattva's body being able to manifest all lands of sages and common mortals, mutually illuminating and manifesting, interpenetrating layer upon layer. This is the realm of this samādhi, fully as the sūtra clarifies. Fourth, explaining the meaning following the text is further divided into two: first, an extensive division of the sūtra's meaning; second, explaining the meaning following the text. First, the extensive division of the sūtra's meaning: within this section, it is extensively divided into ten sections. 1. The one line of the sūtra from 'O Sons of the Buddha' onward is the division where Samantabhadra Bodhisattva addresses the assembly and reiterates the name of the samādhi. 2. The eleven lines of the sūtra from 'O Sons of the Buddha, this bodhisattva' down to 'the various phenomena are also not destroyed' explain the division where the broad and narrow realms of entering samādhi, and the bodies and lands, illuminate, manifest, and interpenetrate each other, with light and reflections layer upon layer without confusion. 3. The eight lines of the sūtra from 'O Sons of the Buddha, just as when the sun rises' down to 'nor does it depart from the water' explain the division of the simile of sunlight illuminating and manifesting the seven jeweled mountains, the ocean waters, and the valleys between mountains, where the shadows of this sunlight mutually illuminate and manifest each other in layer upon layer of inexhaustible light and shadows. 4. The five lines of the sūtra from 'O Sons of the Buddha, the bodhisattva mahāsattva' down to 'constantly never abandons' explain the division where such a bodhisattva abides in the wondrous light vast samādhi, neither destroying mundane characteristics nor destroying the true nature, abiding in neither and destroying neither. 5. The seven lines of the sūtra from 'O Sons of the Buddha, just as an illusionist' down to 'the original day is not destroyed' explain the division of the simile of an illusionist conjuring days, months, and years of varying lengths through illusion without destroying the original day. 6. The seventeen lines of the sūtra from 'The bodhisattva mahāsattva' down to 'does not destroy those many worlds' explain the division where a bodhisattva entering this wondrous light great samādhi can cause one and many worlds to be alternately produced and mutually interpenetrate without hindering one another. 7. The eleven lines of the sūtra from 'Why is this?' down to 'this is called one who abides in the Dharma of great compassion' explain the division where the bodhisattva abides in the Dharma of selflessness, without hindrance regarding the realms of self and other, body and mind, across all phenomena. 8. The six and a half lines of the sūtra from 'O Sons of the Buddha' down to 'because of non-retrogression' explain the division where this bodhisattva enters a single world with incalculable worlds, skillfully knowing the distinctions among countless sentient beings and the distinctions of bodhisattvas' entries, with Buddhas appearing everywhere, manifesting his own body before each and every Buddha to cultivate all practices, yet with his body neither coming nor going between here and there, capable of sovereign mastery over identity and difference. 9. The five and a half lines of the sūtra from 'Just as an illusionist' down to 'the latter does not confuse the former' explain the division where the simile of an illusionist illustrates what is produced by the bodhisattva's real wisdom as being like an illusion. 10. The twenty and a half lines of the sūtra from 'The bodhisattva fully knows all mundane phenomena' onward explain the division where entering this wondrous light great samādhi attains sovereign mastery in the gate of wisdom illusions.