四教義 10.29

10.29

二十五有三昧用自除二十五三昧。一有之中悉有三諦三昧，菩薩自修三諦三昧，自除二十五有三諦之惑，以慈悲力除他二十五有三諦之惑，由是得二十五三昧之名。或從無住之本用四悉檀立二十五有名，如說，通言三昧名調直定也。真諦三昧以離愛見而為調直，俗諦三昧以稱機為調直，中道三昧以無二邊之曲為調直，是故皆名三昧。若但入空之直不為直，聲聞人得入空，非王三昧；若入假亦非究竟。菩薩雖得道種智，亦不名王三昧；以得中道三昧故稱之為王，以二十五三昧一一皆有中道三昧故，故稱二十五三昧悉是王三昧。《涅槃經》云：「是二十五三昧名諸三昧王。」若入王三昧，一切三昧悉入其中，是故菩薩住不動地，具得此二十五三昧種種力用，須彌高廣內於芥子，吞吐出沒變通自在，能入地獄不受碎身等苦，若聖行成，能有是事，具如《涅槃經》說。

The samādhis of the twenty-five states of existence are used to eliminate them personally with the twenty-five samādhis. Within each single state of existence, there are the samādhis of the three truths; the bodhisattva cultivates the samādhis of the three truths personally, eliminates the delusions of the three truths in the twenty-five states of existence for themselves, and through the power of loving-kindness and compassion eliminates the delusions of the three truths in the twenty-five states of existence for others; from this they obtain the name of the twenty-five samādhis. Alternatively, based on the fundamental root of non-abiding, the four siddhāntas are used to establish the names of the twenty-five states of existence; as has been said, commonly speaking, samādhi is called attuning, straightening, and concentration. The samādhi of the real truth takes freedom from craving and views as attuning and straightening; the samādhi of the conventional truth takes according with capacities as attuning and straightening; the samādhi of the middle way takes the absence of the crookedness of the two extremes as attuning and straightening; therefore, all are named samādhi. If one straightens merely by entering emptiness, that is not true straightness; when voice-hearers attain entry into emptiness, it is not the king of samādhis. If one enters the provisional, it is also not ultimate; although a bodhisattva attains the wisdom of the aspects of the path, it is not yet named the king of samādhis. Because one attains the samādhi of the middle way, it is acclaimed as the king; because each and every one of the twenty-five samādhis contains the samādhi of the middle way, all twenty-five samādhis are called kings of samādhis. The Nirvāṇa Sūtra says: 'These twenty-five samādhis are named the kings of all samādhis.' If one enters the king of samādhis, all samādhis enter into it. Therefore, when a bodhisattva abides in the immovable ground, they fully acquire the manifold powers and functions of these twenty-five samādhis: enclosing the height and breadth of Sumeru within a mustard seed, swallowing, spitting out, emerging, and disappearing with sovereign adaptability, and being able to enter the hells without experiencing the suffering of having their bodies crushed. When the holy practices are accomplished, they can perform such deeds, fully as explained in the Nirvāṇa Sūtra.