新華嚴經論 30.9

30.9

第三「次第遍往諸佛國土神通三昧」者，於此段中約有三門：一釋三昧名、二釋三昧體用、三隨文釋義。一釋三昧名者，何故名為遍往諸佛國土神通三昧者？為此三昧以理性自性遍周則智用自體遍周，以智用自體遍周則神通遍周。此明約理智自體遍周，以如幻智應物動寂，依根本智恒無往來彼此延促，以此立名，名為遍往諸佛國土神通三昧。二釋三昧體用者，此三昧以法性身為體，以根本智起如幻智為用。此如幻智如空谷響，應物成音自無體故。以此二智以法性為體，俱有德用而無所依。乃至一切眾生心本來如是故，但為智自無性不能自了，逐境成迷故。以止觀二門照之，迷解依本。此約法身為止體，約觀十二緣生成智體用，明定能發慧、觀能起智。三隨文釋義者，二義如前。一長科經意者，於此段中長科為四段。一「佛子」已下至「神通」有一行半經，普賢重舉三昧之名分。二「佛子此菩薩」已下至「至於究竟」有十六行半經，明入三昧，延促自在無所分別，於諸法不忘失分。三「譬如日天子」已下至「亦復如是」有三行半經，明舉日天子照臨四天下晝夜無生滅喻分。四「佛子」已下至「善巧智」有一行半經，明都舉已上總結其三昧之分。已上文義自具，不煩更釋。

Third, the 'samādhi of the spiritual superknowledges of sequentially and universally travelling to all Buddha lands': in this section there are roughly three divisions: first, explaining the name of the samādhi; second, explaining the essence and function of the samādhi; third, interpreting the meaning following the text. First, concerning explaining the name of the samādhi: why is it named the 'samādhi of the spiritual superknowledges of universally travelling to all Buddha lands'? Because this samādhi takes the self-nature of principle as all-pervading, so the self-essence of the function of wisdom is all-pervading; since the self-essence of the function of wisdom is all-pervading, spiritual superknowledges are all-pervading. This explains that in terms of the all-pervading self-essence of principle and wisdom, illusion-like wisdom responds to beings through movement and stillness, while based on fundamental wisdom there is perpetually no coming or going, no here or there, no prolonging or contracting. It is named on this basis, called the 'samādhi of the spiritual superknowledges of universally travelling to all Buddha lands.' Second, concerning explaining the essence and function of the samādhi: this samādhi takes the dharmatākāya as essence, and uses fundamental wisdom giving rise to illusion-like wisdom as function. This illusion-like wisdom is like an echo in an empty valley: responding to things it forms a sound, yet naturally lacks an essence of its own. Because these two wisdoms take the dharmatā as essence, both possess virtuous functions while having nothing upon which they depend. It is like this fundamentally for the minds of all sentient beings as well; yet because wisdom naturally lacks a self-nature and cannot cognize itself, it pursues objects and falls into confusion. Contemplating them through the two gates of calm-abiding and insight, both delusion and awakening rely on the source. Here, taking the dharmakāya as the essence of calm-abiding, and contemplating the twelve links of dependent origination to form the essence and function of wisdom, it clarifies that concentration can engender wisdom, and insight can give rise to wisdom. Third, concerning interpreting the meaning following the text: the two points are as before. First, broadly outlining the sūtra's meaning: in this section it is broadly outlined into four sections. 1. From 'O sons of the Buddha' onwards down to 'spiritual superknowledges,' there is one and a half lines of the sūtra, which is the section where Samantabhadra reiterates the name of the samādhi. 2. From 'O sons of the Buddha, this bodhisattva' onwards down to 'reaches the ultimate,' there are sixteen and a half lines of the sūtra, explaining that entering this samādhi, one is sovereign in prolonging and contracting without discrimination, and never forgets any phenomena. 3. From 'Just as the god of the sun' onwards down to 'is also just like this,' there are three and a half lines of the sūtra, explaining the simile of the god of the sun illuminating the four continents with neither day nor night arising or perishing. 4. From 'O sons of the Buddha' onwards down to 'skillful wisdom,' there is one and a half lines of the sūtra, bringing together all the above to conclude the section on the samādhi. The meaning of the above text is self-contained; there is no need to explain it further.