大方廣佛華嚴經願行觀門骨目 2.3

2.3

爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺，於普光明殿入剎那際諸佛三昧，恒住一相，所謂無相。與十佛剎塵數菩薩俱，靡不皆入灌頂之位，具菩薩行，等于法界，更列一百菩薩名等。十佛剎塵數菩薩，皆與毘盧遮那如來同修菩薩行。次普眼菩薩問佛：「普賢菩薩及住普賢所有行願，諸菩薩眾成幾三昧解脫，而於菩薩諸大三昧或入或出？」佛略讚普眼已告言：「普賢菩薩今現在此，已能成就不可思議自在神力等。諸菩薩聞普賢名，得無量三昧，其心寂靜」等。普眼白佛：「普賢菩薩今在何處？」佛言：「今在道場，親近我住初無動移。」普眼及諸菩薩觀察，不見其身及座。佛言：「普賢菩薩住處甚深，不可說故。普賢菩薩獲無邊智慧門，入師子奮迅定，得無上自在用，入無礙際，生佛十力，以法界藏為身，於一念頃悉能證入三世佛智，故汝不見。」普眼聞說，得十千阿僧祇三昧，以三昧力復更欲見，亦不能覩。佛言：「若有得見普賢菩薩，承事、聞名、思惟、憶念、生信、勤觀、始趣向、正求覓，興誓願相續不絕，皆獲利益無空過者。」佛言：「汝等宜更禮敬，殷勤專至，觀察十方。想普賢身現在其前，周遍法界。深心信解，厭離一切。誓與普賢同一行願，入真實法，普現世間知眾生根。若能如是，當見普賢。」普眼如教，普賢為現，令諸菩薩皆悉得見，在此眾中坐蓮華座，亦見從十方來，亦見在彼說法。菩薩見己，如見十方諸佛，以佛威神、以菩薩信解普賢本願力故，自然無量供養，放光照不可說世界，令不可說菩薩入普賢行、不可說菩薩成普賢行、不可說菩薩悉得圓滿普賢行願，成就菩提（從前至此始結得道）。次普眼讚普賢菩薩，如來印述。佛告普賢：「汝為普眼等說十三昧。」列十大三昧已，言：「若成就者，則名為佛、如來、十力導師、一切智等（廣說不思議功能）。」爾時普賢承如來旨，觀普眼等，分別廣說：「有十種無盡法，住此三昧超過世間。譬如比丘住不淨觀，菩薩亦爾。觀察法身，見諸世間普入其身，於中明見一切世間及世間法皆無所著，是名第一普光明三昧。妙光明三昧者，能入大千，微塵大千一一世界現大千塵身，一一身放大千塵數光，一一光現大千塵數色，一一色照大千塵數界，一一界調伏大千塵數眾生，界種不同染淨等別而無雜亂。譬如日影照諸寶山，其影各各展轉互入。菩薩住此三昧，不壞世界、不住內外，無所分別，而能於諸界長短等相入，諸界中事宛然可見。」

At that time, the World-Honoured One, having newly attained sambodhi in the araṇya-dharma bodhimaṇḍa in the country of Magadha, entered the samādhi of all buddhas of the instant-limit in the Universal Light Hall, constantly abiding in the single mark, namely, marklessness. He was together with bodhisattvas numbering as many as the dust-motes of ten buddha-realms, all of whom had entered the stage of consecration (abhiṣeka), were endowed with bodhisattva practices equal to the dharmadhātu, and the text further lists the names of one hundred bodhisattvas, and so forth. Bodhisattvas numbering as many as the dust-motes of ten buddha-realms all cultivated bodhisattva practices together with Vairocana Tathāgata. Next, Bodhisattva Samantacakṣus asked the Buddha: 'How many samādhis and liberations have Bodhisattva Samantabhadra and the assemblies of bodhisattvas abiding in all of Samantabhadra's practices and vows accomplished, such that they enter or arise from the great samādhis of the bodhisattvas?' The Buddha briefly praised Samantacakṣus and addressed him: 'Bodhisattva Samantabhadra is now present here, having already accomplished inconceivable, unconstrained supernatural power, and so forth. When bodhisattvas hear the name of Samantabhadra, they attain boundless samādhis and their minds are tranquil,' and so on. Samantacakṣus addressed the Buddha: 'Where is Bodhisattva Samantabhadra now?' The Buddha said: 'He is now in the bodhimaṇḍa, abiding near me, without having moved at all from the start.' Samantacakṣus and the bodhisattvas looked for him, but could not see his body or seat. The Buddha said: 'Bodhisattva Samantabhadra's abode is extremely profound and ineffable. Bodhisattva Samantabhadra has obtained boundless gates of wisdom, entered the lion's roar (siṃhavikrīḍita) concentration, obtained supreme unconstrained functioning, entered the unhindered limit, produced the ten powers of a buddha, taken the dharmadhātu-garbha as his body, and is capable of fully realizing the wisdom of the buddhas of the three periods of time in a single thought-moment; therefore you do not see him.' Hearing this, Samantacakṣus attained ten thousand asaṃkhyeyas of samādhis, and with the power of these samādhis wished to see him again, yet still could not behold him. The Buddha said: 'If anyone manages to see Bodhisattva Samantabhadra, serves him, hears his name, contemplates him, remembers him, gives rise to faith, diligently observes him, first directs themselves toward him, properly seeks him, and raises vows continuously without interruption, all will gain benefit and none will be in vain.' The Buddha said: 'You should pay homage even more, earnestly and devotedly, and contemplate the ten directions. Conceive Samantabhadra's body as appearing before you, pervading the dharmadhātu. With deep faith and understanding, feel revulsion and detachment from everything. Vow to share the identical practices and vows with Samantabhadra, enter the real Dharma, universally appear in the world, and know the faculties of sentient beings. If you can be like this, you will see Samantabhadra.' Samantacakṣus did as instructed, and Samantabhadra manifested for him, causing all the bodhisattvas to see him, seated on a lotus throne in this assembly; they also saw him coming from the ten directions and preaching the Dharma there. Having seen him, the bodhisattvas were as if seeing the buddhas of the ten directions. Through the spiritual power of the Buddha, and through the power of the bodhisattvas' faith and understanding and Samantabhadra's fundamental vow, boundless offerings naturally arose; light was emitted, illuminating ineffable worlds, causing ineffable bodhisattvas to enter Samantabhadra's practice, ineffable bodhisattvas to accomplish Samantabhadra's practice, and ineffable bodhisattvas to fully complete Samantabhadra's practices and vows and achieve bodhi (from before up to this point first concludes the attainment of the Way). Next, Samantacakṣus praised Bodhisattva Samantabhadra, and the Tathāgata endorsed it. The Buddha told Samantabhadra: 'Preach the ten samādhis for Samantacakṣus and the others.' Having listed the ten great samādhis, he said: 'If one accomplishes them, one is called a Buddha, Tathāgata, Leader of the Ten Powers, Omniscient One, and so forth' (extensively explaining inconceivable functions). At that time, Samantabhadra, receiving the Tathāgata's intention, observed Samantacakṣus and the others and expounded in detail: 'There are ten inexhaustible dharmas; abiding in this samādhi, one surpasses the worldly. Just as a monk abides in the contemplation of impurity, a bodhisattva is also like this: contemplating the dharmakāya, he sees all worlds universally entering his body, wherein he clearly sees all worlds and worldly dharmas as entirely without attachment; this is called the first, the Samādhi of Universal Light. As for the Samādhi of Wondrous Light, one can enter the great trichiliocosm, and in each and every dust-mote world of the trichiliocosm manifest bodies numbering as many as the dust-motes of the trichiliocosm; each and every body emits rays of light numbering as many as the dust-motes of the trichiliocosm; each and every ray of light manifests colours numbering as many as the dust-motes of the trichiliocosm; each and every colour illuminates worlds numbering as many as the dust-motes of the trichiliocosm; and each and every world tames sentient beings numbering as many as the dust-motes of the trichiliocosm; although the seed of worlds are different and distinctions such as defiled and pure exist, they are unconfused. Just as the sunlight shines upon jewelled mountains, its shadows each mutually enter one another in succession. A bodhisattva abiding in this samādhi does not destroy worlds, does not abide inside or outside, is without discrimination, and yet can cause long and short marks in the various worlds to enter one another, the events within the various worlds being vividly visible.'