四教義 10.3

10.3

一明得二十五三昧聖行成者，即為三意：一釋二十五三昧名，二正修明二十五三昧成，三外用利物。一釋二十五三昧名者，略為四意，即是約四悉檀而立名也。一者隨時趣立名，二隨便立名，三隨對治立名，四隨理立名。一隨時立名者，譬如人有二十五子，隨時名作一字。大者初生為作一字，次者後生又作一字，不可見大兒名此，亦令第二者名此，如是則不濫。此二十五名亦如是，各舉一名，令世諦不亂。世間名字皆爾，不可求定實也。二者隨二十五有便而立名，若作餘名，事義非不便，是故隨便立名也。三者隨對治立二十五三昧名，各治一有，用是故對治立名。四者隨理立名者，此二十五三昧不出法性理，理合於義，從義而立名。名義雖異，理實無別。約此四意，故得立二十五三昧名也。詳經文意，多有對治、約理兩義以立二十五三昧名。

First, explaining the attainment of the twenty-five samādhis and the completion of holy conduct consists of three points: first, explaining the names of the twenty-five samādhis; second, properly cultivating and explaining the realization of the twenty-five samādhis; third, external application to benefit beings. First, explaining the names of the twenty-five samādhis briefly has four points, which means establishing names according to the four siddhāntas: first, establishing names provisionally according to the occasion; second, establishing names according to suitability; third, establishing names according to the remedy; fourth, establishing names according to principle. First, establishing names according to the occasion: for example, if a person has twenty-five sons, he assigns a name to each one as the time comes. When the eldest is first born, he assigns a name to him; when the next is born later, he assigns another name to him; one cannot see that the eldest son is named this and also make the second son named this; in this way there is no confusion. These twenty-five names are also like this: each puts forward a name so that the conventional truth is not thrown into disorder. Worldly names are all like this; one cannot seek in them a fixed substantial reality. Second, establishing names according to suitability regarding the twenty-five states of existence: if one used other names, the matters and principles would not be inappropriate, yet names are established according to what is suitable. Third, establishing names for the twenty-five samādhis according to the remedy: each remedies one state of existence, and for this reason the names are established according to the remedy. Fourth, establishing names according to principle: these twenty-five samādhis do not depart from the principle of the dharma-nature; the principle accords with the meaning, and the names are established based on the meaning. Although names and meanings differ, the principle in truth has no distinction. Relying on these four points, the names of the twenty-five samādhis are thus established. Examining the intention of the sūtra text, it mostly establishes the names of the twenty-five samādhis based on the two meanings of remedy and according with principle.