新華嚴經論 8.59

8.59

第七會在第三禪說，此一會說百萬億偈，此會來文未足。如《瓔珞本業經》具云「彼經是化三乘人已後，如來領至菩提樹下，却說初成佛時說《華嚴經》會次第。」彼經具言「計此一會，通為十處十會四十品經，為此經十十成法皆圓滿故。」明三禪之中，初禪除憂、二禪滅苦，憂苦既無，三禪唯是法悅樂故。猶法樂故，喜動還存。以喜動故，色心還在。此色心是樂禪悅樂無思之色，非如欲界之色故。心有無思樂禪之色，出入之息猶存，報得淨身，身如皓雪，衣如金色，過身一倍，行即遊空，足不履踐。初禪身二里半，二禪身五里，三禪身十里，衣與身倍，至文廣明。於此天說十一地法門，表等覺位中順其法身行其萬行，教化眾生遍周法界，常法樂故。至第四禪，寄同佛位故，稱真法性無出入息，隨理普周，任眾生見習氣迷法之愚一時總盡，世出世法無事不窮，號之為種種光明遍照義也。以智滿故，表法如是，不即如是上下往來。但以法身大智虛空一切智日對現色身，於法界中隨其器水普現眾像。此之一會超前十地，過初禪二禪二天，明此十一地智倍倍增故。以上昇天寄處，表法昇進漸漸自在，非是法屬彼天，皆遍一切處故。

The seventh assembly is spoken in the Third Dhyāna; this single assembly explains one million koṭis of gāthās, but the text that has arrived here is incomplete. As the Yingluo benye jing states in detail: "After converting the people of the three vehicles, the Tathāgata led them beneath the bodhi tree and retrospectively explained the sequence of assemblies of the Avataṃsaka Sūtra at the time he first achieved Buddhahood." That sūtra states in detail: "Counting this one assembly, there are altogether ten locations, ten assemblies, and forty chapters of the sūtra, because the tens upon tens of teachings in this sūtra are all perfected." This clarifies that within the Three Dhyānas, the First Dhyāna eliminates sorrow, and the Second Dhyāna extinguishes suffering; sorrow and suffering having been eliminated, the Third Dhyāna consists solely of the joyful bliss of the Dharma. Still, because of this Dharma bliss, the movement of joy still remains; because the movement of joy remains, form and mind still persist. This form and mind are forms of non-conceptual joy in the bliss of dhyāna, not like the forms of the desire realm. Because the mind has forms of non-conceptual dhyāna bliss, the in-and-out breaths still remain; having obtained a pure body as retribution, the body is like gleaming snow, the garments are like golden color, exceeding the body by double; when moving, they roam in space without their feet touching the ground. In the First Dhyāna the body is two and a half li; in the Second Dhyāna the body is five li; in the Third Dhyāna the body is ten li; the garments are twice the size of the body, as will be explained in detail when reaching the text. Explaining the teaching of the eleventh ground in this heaven symbolizes that in the stage of equal awakening, one accords with the dharmakāya to practice its myriad practices, teaching and transforming sentient beings throughout the dharmadhātu, constantly experiencing Dharma bliss. Arriving at the Fourth Dhyāna is lodged as being identical to the Buddha stage; therefore, matching the true Dharma-nature, there are no in-and-out breaths, and it universally pervades in accordance with principle; sentient beings see that the ignorance of karmic habits and delusion regarding phenomena is entirely extinguished all at once; worldly and transworldly phenomena are exhausted in every aspect; hence it is called the meaning of "Various Radiance Pervading Everywhere." Because wisdom is perfected, the Dharma is symbolized in this way; it does not mean an actual ascending and descending, coming and going like this. It is simply that the dharmakāya's great wisdom—the sun of all-knowledge in empty space—manifests a physical body, universally manifesting all images throughout the dharmadhātu in accordance with the water of their capacities. This single assembly surpasses the preceding ten grounds and transcends the two heavens of the First and Second Dhyānas, clarifying that the wisdom of this eleventh ground increases manifold. Using the ascent to heaven to lodge the location symbolizes that the advancement of the Dharma becomes progressively free and unhindered; it is not that the Dharma belongs to that heaven, for it pervades all places.