新華嚴經論 30.6

30.6

Tenth, the ten sections of the sūtra from 'At that time' onward explain the division of the sovereign mastery of the ten kinds of samādhis. Within this text, regarding the first, the Universal Light Samādhi, it is divided into four headings: first, explaining the name of the samādhi; second, clarifying the essence and function of the samādhi; third, adducing the realm of the samādhi; fourth, explaining the meaning following the text. First, explaining the name of the samādhi: why is it called 'Universal Light Samādhi'? 'San' (sam-) means correct. 'Mei' (ādhi) means concentration; when the conscious mind does not manifest, it is called 'mei'. Correct wisdom universally pervading is called 'universal'. Illuminating delusion and shattering confusion is called 'light'. Leaving no phenomenon unpenetrated is called 'illumination'. Second, clarifying the essence and function of the samādhi: it clarifies that this samādhi takes the fundamental wisdom of the dharmakāya as its essence, and the ten kinds of inexhaustible wisdom as its function. Because of this meaning, the Buddha himself spoke the names of the samādhis, and Samantabhadra spoke the functions of the samādhis. Third, adducing the realm of the samādhi: in this first samādhi, briefly adducing the division of its realm, it takes the trichiliocosm as a single lotus flower, manifesting a body pervading atop this lotus flower sitting cross-legged. Within that body, it further manifests the trichiliocosm, wherein there are ten billion sets of four continents; in each and every set of four continents it manifests ten billion bodies, each body entering ten billion times ten billion trichiliocosms, and in those worlds, in each and every set of four continents, it manifests ten billion times ten billion bodhisattva practices, each bodhisattva practice generating ten billion times ten billion resolute understandings, bringing ten billion times ten billion faculties to perfection, each faculty accomplishing ten billion times ten billion non-retrogressing karmas of the bodhisattva Dharma. Yet the bodies manifested are neither one nor many, and entering concentration and emerging from concentration are without any confusion; increasing and expanding twofold and twofold like this afterward, it is fully as the sūtra explains. This is the realm of the first samādhi; its intended meaning is that bodies and lands interpenetrate layer upon layer, universally pervading without vast and inexhaustible limit. Fourth, explaining the meaning following the text: within this section, ten meanings are briefly adduced. 1. Samantabhadra Bodhisattva received the Tathāgata's intention to speak this samādhi, not taking the credit for himself; 'zhi' means intention. 2. Reiterating the name of the samādhi. 3. Adducing the bodhisattva's ten kinds of inexhaustible wisdom. 4. Clarifying that such a bodhisattva can generate ten kinds of boundless minds. 5. Clarifying that this bodhisattva has ten kinds of discriminating wisdom for entering samādhi. 6. Clarifying the ten kinds of skillful wisdom for entering samādhi. 7. Adducing the simile of Rāhu, the asura king, who without destroying his original body manifests transformed bodies. 8. Clarifying the bodhisattva's deep penetration of the Dharma gate that mental phenomena are like illusions. 9. Clarifying the simile of a monk contemplating the impurity of his internal body without destroying his original body as it was. 10. Clarifying that a bodhisattva abiding in this samādhi contemplates the dharmakāya, seeing all realms and mundane phenomena universally enter his body. Cultivating and training in the Universal Light Samādhi as above takes contemplating the fundamental wisdom of the dharmakāya as essence, takes the ten inexhaustible wisdoms as function, takes generating the ten boundless minds as the practice to be performed, and takes the ten kinds of discriminating wisdom for entering samādhi as the power of the identical and distinct sovereign mastery of samādhi; it uses the ten kinds of skillful wisdom for entering samādhi to cause the samādhi body—with one or many Buddha lands and sentient being lands appearing within the body—not to abolish its own body, which always remains as it was, and further manifests measureless bodies within the body to cross over sentient beings and make offerings to all Buddhas. As the text below states: 'Abiding in this samādhi, contemplating the dharmakāya, he sees all realms universally enter his body.' In this, it clarifies seeing all realms and mundane phenomena while remaining unattached to all realms and mundane phenomena, because the nature of the dharmakāya originally has no measure of inside, outside, large, small, middle, or extreme; because phenomena are seen thus; and because phenomena are thus free of attachment. This is because the realms and mundane phenomena manifested from the principle of the dharmakāya's absence of nature and absence of marks are all of the nature of shadows and illusions; because realms and mundane phenomena are all of the single flavor of the dharmakāya without dual marks; and because all resultant realms are like reflections, layer upon layer without obstruction. As for Rāhu, the asura king, this clarifies being able to seize the sunlight and cause the world to suffer distress; for 'luo' (rā-) means to seize, and 'hou' (-hu) means distress. 'Asura' means having no celestial wondrous sport. The transformative matters within this are self-evident from the sūtra.