華嚴經 品二十七 十定品 · 第一 普光明大三昧Avataṃsaka Sūtra · The Ten Samādhis · The First, the Great Samādhi of Universal Light
阿脩羅王把身變到與須彌山齊高，本身卻分毫未動。
我們以為定是把世界關在門外——眼一閉，境就沒了。這一定偏偏反過來說：定的第一件事是「智無盡」，最後一件事是「見諸世間普入其身」。世界不但沒關掉，還全進來了。關鍵在那最後四個字：「皆無所著」。見得最清楚的人，恰恰是最不粘的人。
所以此定名『普光明』：不是光只照一處，是無一處能奪它的光。
換了場合就換了個人，那才叫錯亂。且看這一定。
The asura king stretched his body until it stood as high as Mount Sumeru, and his own body had not shifted by a hair.
We suppose that concentration means shutting the world outside the door — the eyes close, and the objects are gone. This concentration says exactly the opposite: the first thing about it is “the inexhaustibility of wisdom,” and the last thing about it is “he sees all the worlds entering everywhere into his body.” Not only has the world not been shut out, it has all come in. The point turns on the last four words: “attached to nothing at all.” The one who sees most clearly is exactly the one who sticks least.
And so this concentration is named ‘universal light’: not that the light shines upon one place only, but that there is no place that can rob it of its light.
To change into a different person when the setting changes — that is what confusion means. Now look at this concentration.
〔T10 0213〕 「佛子！云何為菩薩摩訶薩普光明三昧？佛子！此菩薩摩訶薩有十種無盡法。何者為十？所謂：諸佛出現智無盡、眾生變化智無盡、世界如影智無盡、深入法界智無盡、善攝菩薩智無盡、菩薩不退智無盡、善觀一切法義智無盡、善持心力智無盡、住廣大菩提心智無盡、住一切佛法一切智願力智無盡。佛子！是名菩薩摩訶薩十種無盡法。佛子！此菩薩摩訶薩發十種無邊心。何等為十？所謂：發度脫一切眾生無邊心；發承事一切諸佛無邊心；發供養一切諸佛無邊心；發普見一切諸佛無邊心；發受持一切佛法不忘失無邊心；發示現一切佛無量神變無邊心；發為得佛力故，不捨一切菩提行無邊心；發普入一切智微細境界，說一切佛法無邊心；發普入佛不思議廣大境界無邊心；發於佛辯才起深志樂，領受諸佛法無邊心；發示現種種自在身，入一切如來道場眾會無邊心。是為十。佛子！此菩薩摩訶薩有十種入三昧差別智。何者為十？所謂：東方入定西方起，西方入定東方起，南方入定北方起，北方入定南方起，東北方入定西南方起，西南方入定東北方起，西北方入定東南方起，東南方入定西北方起，下方入定上方起，上方入定下方起。是為十。 「佛子！此菩薩摩訶薩有十種入大三昧善巧智。何者為十？佛子！菩薩摩訶薩以三千大千世界為一蓮華，現身遍此蓮華之上結跏趺坐，身中復現三千大千世界，其中有百億四天下，一一四天下現百億身，一一身入百億百億三千大千世界，於彼世界一一四天下現百億百億菩薩修行，一一菩薩修行生百億百億決定解，一一決定解令百億百億根性圓滿，一一根性成百億百億菩薩法不退業。然所現身非一非多，入定、出定無所錯亂。佛子！如羅睺阿脩羅王，本身長七百由旬，化形長十六萬八千由旬，於大海中出其半身，與須彌山而正齊等。佛子！彼阿脩羅王雖化其身長十六萬八千由旬，然亦不壞本身之相，諸蘊、界、處悉皆如本，心不錯亂，不於變化身而作他想，於其本身生非己想，本受生身恒受諸樂，化身常現種種自在神通威力。佛子！阿脩羅王有貪、恚、癡，具足憍慢，尚能如是變現其身；何況菩薩摩訶薩能深了達心法如幻，一切世間皆悉如夢，一切諸佛出興於世皆如影像，一切世界猶如變化，言語音聲悉皆如響，見如實法，以如實法而為其身，知一切法本性清淨，了知身心無有實體，其身普住無量境界，以佛智慧廣大光明淨修一切菩提之行！ 「佛子！菩薩摩訶薩住此三昧，超過世間，遠離世間，無能惑亂，無能映奪。佛子！譬如比丘觀察內身，住不淨觀，審見其身皆是不淨。菩薩摩訶薩亦復如是，住此三昧，觀察法身，見諸世間普入其身，於中明見一切世間及世間法，於諸世間及世間法皆無所著。佛子！是名菩薩摩訶薩第一普光明大三昧善巧智。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本段自始至終皆普賢菩薩一人對普眼等諸菩薩眾說；「佛子」是呼告之語，不是換人說話。
起問：什麼是菩薩的普光明三昧
「佛子！什麼是菩薩摩訶薩（發大心的大菩薩）的普光明三昧呢？
智無盡：十種無盡之法
「佛子！這位菩薩摩訶薩有十種無盡之法（所知之境無有窮盡，故智亦無有窮盡）。哪十種呢？就是：知諸佛出現於世的智慧無有窮盡、知眾生種種變化的智慧無有窮盡、知世界如同影像的智慧無有窮盡、深入法界（一切法之全體）的智慧無有窮盡、善於攝受菩薩的智慧無有窮盡、令菩薩不退轉的智慧無有窮盡、善於觀察一切法義的智慧無有窮盡、善於持守心力的智慧無有窮盡、安住廣大菩提心的智慧無有窮盡、安住一切佛法與一切智願力的智慧無有窮盡。佛子！這就名為菩薩摩訶薩的十種無盡之法。
心無邊：十種無邊之心
「佛子！這位菩薩摩訶薩發起十種無邊之心（所對之境無邊，所以所發之心也無邊）。哪十種呢？就是：發起度脫一切眾生的無邊心；發起承事一切諸佛的無邊心；發起供養一切諸佛的無邊心；發起普遍見一切諸佛的無邊心；發起受持一切佛法而不忘失的無邊心；發起示現一切佛無量神變的無邊心；發起為了得佛之力、因而不捨一切菩提之行的無邊心；發起普入一切智的微細境界、宣說一切佛法的無邊心；發起普入佛不可思議廣大境界的無邊心；發起對佛的辯才生起深切志樂、領受諸佛之法的無邊心；發起示現種種自在之身、進入一切如來道場眾會的無邊心。這就是十種。
定自在：十種入三昧的差別智
「佛子！這位菩薩摩訶薩有十種入三昧的差別智（同一定，而入處與出處可以不同，故名差別）。哪十種呢？就是：在東方入定而在西方出定，在西方入定而在東方出定，在南方入定而在北方出定，在北方入定而在南方出定，在東北方入定而在西南方出定，在西南方入定而在東北方出定，在西北方入定而在東南方出定，在東南方入定而在西北方出定，在下方入定而在上方出定，在上方入定而在下方出定。這就是十種。
智巧現（一）：法說——蓮華上重重現身
「佛子！這位菩薩摩訶薩有十種入大三昧的善巧智。哪十種呢？佛子！菩薩摩訶薩以三千大千世界（一佛所化的一個大世界）作為一朵蓮華，現出身來遍滿這朵蓮華之上結跏趺坐；身中又現出三千大千世界，其中有一百億個四天下（一個小世界的四大洲），每一個四天下之中又現出一百億個身，每一個身又進入百億百億個三千大千世界，在那些世界的每一個四天下之中現出百億百億位菩薩修行，每一位菩薩的修行生出百億百億種決定的信解，每一種決定的信解令百億百億種根性得以圓滿，每一種根性成就百億百億種菩薩不退轉之業。然而所現的身既不是一個、也不是許多個，入定與出定都沒有一絲錯亂。
智巧現（二）：喻說——阿脩羅王化身而本身不壞
「佛子！譬如羅睺阿脩羅王，他的本身長七百由旬（長度單位），變化出來的形體卻長十六萬八千由旬，在大海之中露出他的半身，就與須彌山一樣高。佛子！那位阿脩羅王雖然把身變化到十六萬八千由旬那麼長，然而也不曾壞了本身之相：蘊、界、處全都與原本一樣，心不錯亂，不會對變化出來的身生起『這是別人』的想法，也不會對自己的本身生起『這不是我』的想法；本來受生之身恆常領受種種快樂，變化之身則常常顯現種種自在的神通威力。
智巧現（三）：以劣況勝——阿脩羅尚能，何況菩薩
「佛子！阿脩羅王還有貪、瞋、癡，憍慢也樣樣具足，尚且能夠這樣變現他的身；何況菩薩摩訶薩能夠深深了達心法如同幻術，一切世間全都如同夢境，一切諸佛出興於世都如同影像，一切世界猶如變化之物，一切言語音聲全都如同回響；能見如實之法，以如實之法作為他的身，了知一切法本性清淨，了知身與心都沒有實在的體，他的身普遍安住於無量境界，以佛的智慧廣大光明清淨地修習一切菩提之行呢！
觀超絕（一）：住此三昧，超過世間
「佛子！菩薩摩訶薩安住這個三昧，超過世間，遠離世間，沒有什麼能惑亂他，沒有什麼能遮蔽奪去。
觀超絕（二）：喻說——比丘的不淨觀
「佛子！譬如比丘觀察自己的身內，安住於不淨觀（觀身種種不淨的觀門），仔細審視而見到自身全都是不淨的。
觀超絕（三）：法合——觀察法身，明見而無所著
「菩薩摩訶薩也是這樣：安住這個三昧，觀察法身，見到一切世間都普遍進入他的身中，在其中明明白白地見到一切世間以及世間之法，而對一切世間以及世間之法都毫無執著。
結名：第一普光明大三昧善巧智
「佛子！這就名為菩薩摩訶薩的第一普光明大三昧善巧智。
From beginning to end this passage is spoken by Samantabhadra Bodhisattva alone, addressing Universal Eye and the whole assembly of bodhisattvas; “Sons of the Buddha” is a form of address, not a change of speaker.
The Opening Question: What Is a Bodhisattva's Samādhi of Universal Light
“Sons of the Buddha! What is the samādhi of universal light of a bodhisattva-mahāsattva (a great bodhisattva who has given rise to the great aspiration)?
The Inexhaustibility of Wisdom: The Ten Kinds of Inexhaustible Dharmas
“Sons of the Buddha! This bodhisattva-mahāsattva has ten kinds of inexhaustible dharmas (the objects that are known have no end, and therefore the wisdom that knows them has no end either). What are the ten? They are these: the wisdom that knows how the buddhas appear in the world is inexhaustible; the wisdom that knows the manifold transformations of sentient beings is inexhaustible; the wisdom that knows the worlds to be like reflected images is inexhaustible; the wisdom that enters deeply into the Dharma realm (the whole body of all dharmas) is inexhaustible; the wisdom that is skilled in gathering in bodhisattvas is inexhaustible; the wisdom that keeps bodhisattvas from turning back is inexhaustible; the wisdom that is skilled in observing the meaning of all dharmas is inexhaustible; the wisdom that is skilled in holding the strength of the mind is inexhaustible; the wisdom that abides in the vast mind of awakening is inexhaustible; the wisdom that abides in all the dharmas of the buddhas and in the power of the vow of omniscience is inexhaustible. Sons of the Buddha! These are what are called the ten kinds of inexhaustible dharmas of a bodhisattva-mahāsattva.
The Boundlessness of Mind: The Ten Kinds of Boundless Mind
“Sons of the Buddha! This bodhisattva-mahāsattva gives rise to ten kinds of boundless mind (the objects he faces are boundless, and so the mind he gives rise to is boundless as well). What are the ten? They are these: he gives rise to the boundless mind that would liberate all sentient beings; he gives rise to the boundless mind that would serve all the buddhas; he gives rise to the boundless mind that would make offerings to all the buddhas; he gives rise to the boundless mind that would see all the buddhas everywhere; he gives rise to the boundless mind that would receive and hold all the dharmas of the buddhas without forgetting them; he gives rise to the boundless mind that would display the measureless spiritual transformations of all the buddhas; he gives rise to the boundless mind that, for the sake of gaining the power of a buddha, would not abandon any of the practices of awakening; he gives rise to the boundless mind that would enter everywhere into the subtle objects of omniscience and expound all the dharmas of the buddhas; he gives rise to the boundless mind that would enter everywhere into the inconceivable and vast objects of a buddha; he gives rise to the boundless mind that takes deep delight in the eloquence of a buddha and receives the dharmas of the buddhas; he gives rise to the boundless mind that would display bodies of every kind of mastery and enter into the assemblies at the seats of awakening of all the tathāgatas. These are the ten.
Mastery in Concentration: The Ten Kinds of Wisdom of Differentiation in Entering Samādhi
“Sons of the Buddha! This bodhisattva-mahāsattva has ten kinds of wisdom of differentiation in entering samādhi (it is one and the same concentration, and yet the place of entering and the place of rising may differ, and so it is called differentiation). What are the ten? They are these: he enters concentration in the east and rises from it in the west; he enters concentration in the west and rises from it in the east; he enters concentration in the south and rises from it in the north; he enters concentration in the north and rises from it in the south; he enters concentration in the northeast and rises from it in the southwest; he enters concentration in the southwest and rises from it in the northeast; he enters concentration in the northwest and rises from it in the southeast; he enters concentration in the southeast and rises from it in the northwest; he enters concentration in the lower quarter and rises from it in the upper; he enters concentration in the upper quarter and rises from it in the lower. These are the ten.
The Skillful Manifesting by Wisdom (1): The Exposition in Terms of Dharma — Body upon Body upon the Lotus Flower
“Sons of the Buddha! This bodhisattva-mahāsattva has ten kinds of skillful wisdom in entering the great samādhi. What are the ten? Sons of the Buddha! The bodhisattva-mahāsattva takes a three-thousandfold great-thousand world-system (one great world converted by one buddha) for a single lotus flower, and manifests a body that fills this lotus flower, sitting there cross-legged; and within that body he manifests again a three-thousandfold great-thousand world-system, and in it there are a hundred koṭis of sets of four continents (the four great continents of one small world), and within each set of four continents he manifests again a hundred koṭis of bodies, and each one of those bodies enters a hundred koṭis of a hundred koṭis of three-thousandfold great-thousand world-systems, and within each set of four continents of those worlds he manifests a hundred koṭis of a hundred koṭis of bodhisattvas in their practice, and the practice of each one of those bodhisattvas gives birth to a hundred koṭis of a hundred koṭis of decisive understandings, and each one of those decisive understandings makes a hundred koṭis of a hundred koṭis of capacities of faculties come to fullness, and each one of those capacities of faculties accomplishes a hundred koṭis of a hundred koṭis of deeds of a bodhisattva that do not turn back. And yet the bodies so manifested are neither one nor many, and in entering concentration and in rising from it there is not the least confusion.
The Skillful Manifesting by Wisdom (2): The Exposition by Simile — The Asura King Transforms His Body and His Own Body Is Not Spoiled
“Sons of the Buddha! It is like Rāhu, king of the asuras: his own body is seven hundred yojanas long (a measure of distance), and yet the form he conjures is a hundred and sixty-eight thousand yojanas long; in the midst of the great sea he shows half of that body, and it is exactly as high as Mount Sumeru. Sons of the Buddha! Although that asura king transforms his body until it is a hundred and sixty-eight thousand yojanas long, still he has never spoiled the characteristics of his own body: the aggregates, the elements, and the sense-bases are all just as they were, his mind is not confused, he does not give rise toward the conjured body to the thought ‘this is someone else,’ nor does he give rise toward his own body to the thought ‘this is not me’; the body he was originally born into constantly receives every kind of pleasure, while the conjured body constantly displays every kind of masterful spiritual power and might.
The Skillful Manifesting by Wisdom (3): Setting the Ascendant off against the Inferior — If Even an Asura Can Do It, How Much More a Bodhisattva
“Sons of the Buddha! The asura king still has greed, anger, and delusion, and he is furnished with arrogance in every form, and yet he can transform and manifest his body in this way; how much more the bodhisattva-mahāsattva, who is able to understand deeply that the dharmas of mind are like a conjuring trick, that all the worlds are altogether like a dream, that the arising of all the buddhas in the world is like a reflected image, that all the worlds are like something conjured up, that all words and sounds are altogether like an echo; who can see the dharma as it truly is, and takes the dharma as it truly is for his body, and knows that all dharmas are pure in their original nature, and understands that neither body nor mind has any substantial reality; whose body abides everywhere in measureless objects, and who with the vast light of a buddha's wisdom purely cultivates all the practices of awakening!
The Transcendence of Contemplation (1): Abiding in This Samādhi, He Passes beyond the World
“Sons of the Buddha! The bodhisattva-mahāsattva who abides in this samādhi passes beyond the world and departs from the world; there is nothing that can confuse him, nothing that can screen him off and rob him of his light.
The Transcendence of Contemplation (2): The Exposition by Simile — The Monk's Contemplation of Impurity
“Sons of the Buddha! It is like a monk who contemplates his own body within, abiding in the contemplation of impurity (the gate of contemplating the manifold impurity of the body), and who by close examination sees that his body is wholly impure.
The Transcendence of Contemplation (3): The Joining — He Contemplates the Dharma-Body, Sees Clearly, and Is Attached to Nothing
“The bodhisattva-mahāsattva is also like this: abiding in this samādhi he contemplates the dharma-body, and sees all the worlds entering everywhere into his body, and therein sees plainly and clearly all the worlds and the dharmas of the world, while toward all the worlds and the dharmas of the world he has not the least attachment.
The Concluding Name: The Skillful Wisdom of the First, the Great Samādhi of Universal Light
“Sons of the Buddha! This is what is called the skillful wisdom of the first, the great samādhi of universal light of a bodhisattva-mahāsattva.”
為什麼十定之首要先問『什麼是普光明三昧』
十定品開口不是教人怎麼入定，而是普賢先立一問：「云何為菩薩摩訶薩普光明三昧？」——先問名，再解義。這一問要防的是一個常見的誤解：以為「定」就是心停下來、境界關掉、什麼都不知道。若真如此，定愈深則知愈少，定與智就成了兩條岔路。可經文接著答的第一件事偏偏是「智無盡」——原來這一定的定義，起手就落在知上。名為「普光明」——普者遍、光明者照：不是把世界關在外面，是讓照見遍到每一處。讀這一定，先把『定＝閉眼不管』的舊印象放下，後面五分才讀得順。澄觀科此定釋文為五分，即智無盡、心無邊、定自在、智巧現、觀超絕，並判前二為定之方便、第三為定之自體、後二為定之勝用——這是讀本定的骨架。
十種無盡法：無盡的到底是什麼
第一分說「有十種無盡法」，列出十句：佛出現智、眾生變化智、世界如影智、深入法界智、善攝菩薩智、菩薩不退智、善觀一切法義智、善持心力智、住廣大菩提心智、住一切佛法一切智願力智——十句句句以「無盡」收尾。無盡的是什麼？容易誤讀為『這個人的定力用不完』。經文說的不是力氣，是智所對之境本身沒有邊際：佛之出現無盡故知佛之智無盡，眾生之變化無盡故知變化之智無盡。境無盡，所以照境之智不會有到頭的一天。澄觀釋這十句為五對：初二是所事之佛與所化之生，次二是化處之世界與化法之法界，次二是攝護之始與終，次二是所持之法與能持之心，後二是始之菩提心與終之願力智——首尾相銜，一段修行的全程都在裡面。所以此分末結云「是名菩薩摩訶薩十種無盡法」，收得斬截：這不是十樁功德的清單，是一個『知無有盡』的完整結構。落到用上，這一分是要人把『我學到頭了』這個念頭永久取消。
十種無邊心：心為什麼無邊
第二分轉說「發十種無邊心」。前分講所知無盡，此分講對境發心；澄觀點得明白：以境無邊故心無邊——心之無邊不是自誇心量大，是被無邊之境逼出來的。度脫一切眾生、承事供養普見諸佛、受持佛法不忘、示現神變、為得佛力而不捨菩提行、普入一切智微細境界而說法、普入佛不思議廣大境界、於佛辯才起深志樂而領受佛法、示現自在身入如來道場眾會——十一句都以「無邊心」收。這裡有一處讀者常疑：標明十句而實列十一句，末仍結「是為十」，是不是脫衍？澄觀答得乾脆：有十一句者，增數十也——華嚴經文十數常有增出之句，是體例，不是錯簡。落到用上：發心之量不由自己估算，由所面對的境決定；境既無邊，心便不許自設上限。
十方入定十方起：定自在何以稱為「差別」
第三分是定之自體。經文列十種「入三昧差別智」：東方入定西方起，乃至上方入定下方起。為什麼叫差別？澄觀釋云：由前面的大智大心，所以於三昧得自在，入處與出處方所非一、入與出不相同，故名差別。這裡最容易誤讀為神通表演——好像菩薩在玩方位遊戲。其實此十句所顯的是一件樸素的事：定若真自在，則入與出便不受方所所限；不必在某處才能入，不必在原處才能出。凡夫之定要靠外緣扶持，換個地方就散；此定則入出兩端各自自在，故名自在。這一分是全定的樞紐：前二分之智與心是入定之方便，後二分之善巧與超絕是出定之勝用，中間這一分才是定的自體。落到用上：檢驗一個定是不是真的，不看入的時候多安穩，看出的時候散不散。
一朵蓮華上的重重現身：法說之十句
第四分講「入大三昧善巧智」，先以法說鋪陳。經文從一個極大的比例開始：以三千大千世界作為一朵蓮華，現身遍此華上結跏趺坐；身中復現三千大千世界，其中百億四天下，一一四天下現百億身，一一身入百億百億三千大千世界，乃至一一根性成百億百億菩薩不退之業。這十句層層深入，愈往下愈細。要防的誤解是把它讀成數字的堆疊競賽。澄觀科這十句為「別明展轉深細」，而以下一句為「總顯離相分明」——經文自己收云「然所現身非一非多，入定、出定無所錯亂」。這一句是全段之眼：現得再多，不落一個「多」；本來是一，也不落一個「一」。數目一旦被安上，重重就成了堆疊；離了一多之相，重重才是無礙。落到用上：此段不是要人想像場面，是要人在最繁密處看見不亂。
阿脩羅王的化身：大到齊須彌，本身卻分毫不壞
接著經文舉喻。羅睺阿脩羅王本身長七百由旬，化形長十六萬八千由旬，於大海中出其半身而與須彌山齊等。喻的重點不在大，在下一句：雖化其身如此之長，「亦不壞本身之相」，諸蘊、界、處悉皆如本，心不錯亂，不於變化身而作他想，於其本身生非己想；本受生身恆受諸樂，化身常現種種自在神通威力。這裡四句排除說得極細：不把化身錯認成別人，也不把本身錯認成不是自己——化與本，兩頭都不迷。若迷了，變化就成了分裂。經文取這個喻，正是要說明前段『非一非多、入出無亂』不是玄談：連一個瞋心熾盛的阿脩羅都做得到形化而本不壞，可見『化而不亂』本身並非難以想像之事。落到用上：讀者可從此喻反省自己在不同場合的種種身分——換了場合就換了個人，才是真錯亂。
以劣況勝：阿脩羅尚且如此，何況菩薩
喻既立，經文以「以劣況勝」作合。阿脩羅王有貪、恚、癡，具足憍慢，尚能如是變現其身；何況菩薩深了達心法如幻、世間如夢、諸佛出興如影像、世界猶如變化、言語音聲悉皆如響。這五個「如」最易被讀成虛無：既然一切如幻如夢，是不是什麼都不必當真？經文緊接著就把這條路堵死——「見如實法，以如實法而為其身」，知一切法本性清淨，了知身心無有實體，其身普住無量境界，以佛智慧廣大光明淨修一切菩提之行。可見五如所破的是實有之執，不是所行之事；破了實體之見，反而以如實之法作身，反而普住無量境界而修菩提行。劣者以煩惱之力尚能變現，勝者以如實之見豈不更能。落到用上：如幻之見若讓人懶了，那就是讀錯了方向；如幻之見的正果是更能行，不是更不行。
超過世間，遠離世間：離是怎麼個離法
第五分標句四事：住此三昧，超過世間，遠離世間，無能惑亂，無能映奪。「離」字最易誤讀為避開——彷彿入了定就與世間兩不相干。可下文分明說此定所觀者是「見諸世間普入其身」，可見不是離開世間，是在世間之中不受其惑。惑亂者，被境牽動；映奪者，光被別的光遮蔽奪去。此定名普光明，正取無能映奪之義：光既遍照，就沒有什麼能夠掩它。澄觀釋此分之合處，也把「無能映奪」繫在法性包含、一時頓見之上——因為全都照見，所以沒有一角落能藏著奪光之物。落到用上：離世間的檢驗標準不在身處何地，在境來時心動不動。
比丘的不淨觀：一個極樸素的喻
觀超絕分有法、有喻、有合。喻取得極樸素：譬如比丘觀察內身，住不淨觀，審見其身皆是不淨。為什麼舉一個最基礎的觀門來喻最高的大定？取的是「審見」二字——比丘修不淨觀，不是聽說身不淨，是一分一分親自審視而見，見到沒有一處遺漏。此喻所借的正是這個『遍、親、無遺漏』的觀行結構，不是借不淨之義。這裡要防的誤讀，是把喻依的內容當成喻體的內容——並非說菩薩觀法身見法身不淨。喻只取觀之遍與見之審，義則由下文之合來定。落到用上：最高的定所用的觀，與最基礎的觀門是同一副骨架，差別在所觀之境與所離之著，不在另有一套祕法。
觀察法身：明見一切，而一無所著
合文云：菩薩摩訶薩亦復如是，住此三昧，觀察法身，見諸世間普入其身，於中明見一切世間及世間法，於諸世間及世間法皆無所著。澄觀在此點出一個轉折：此分之「身」與前分之化現不同，故稱法身——前分是現身遍蓮華，是化；此分是世間普入其身，是含。法性包含，所以一時頓見，不必次第去尋。而全段最要緊的落點在末一句：明見與無著並行。若因無著而不見，是斷滅；若因明見而生著，是繫縛。經文兩邊都不取：見得最清楚的人，恰恰是最不粘著的人。這也回答了開頭那個誤解——定不是把世界關在外面，是把世界全看清了而不被任何一角勾住。
第一普光明大三昧善巧智：一個結名該怎麼讀
末句結云：是名菩薩摩訶薩第一普光明大三昧善巧智。這是十定之第一，也是全品之樣板。澄觀總科十定為十段，各有標、釋、結——第一定既立此式，後九定即依之而轉，故此結名不只結一定，也定了全品之體例。要注意結名之末繫的是「善巧智」而非只是三昧之名：可見經文所稱的定，自始至終不離智。從第一分之十種無盡智，到此處之善巧智，一定之首尾都是智——這正照應了開頭之問。落到用上：讀後九定時，若見同樣的標釋結三段、同樣的以智收名，就知道那不是重複，是同一軌上的十次展開。
承衍
本定之古德詮釋，現存以澄觀《華嚴經疏》為主。澄觀總科十定為十段，各有標、釋、結；於第一定分五分——智無盡、心無邊、定自在、智巧現、觀超絕，並判初二為定之方便、次一為定之自體、後二為定之勝用。其釋智無盡分十句為五對、釋心無邊之十一句為增數之例、釋定自在之方處非一入出不同、釋智巧現之法說喻說與以劣況勝、釋觀超絕之法喻合而點出「法身」異於前分化現——本篇各節所繫之疏義，皆出於此。澄觀《隨疏演義鈔》於第一定則不作廣釋，僅以「初定，文易可知」一句帶過，本品範圍內再無展開之文。李通玄《新華嚴經論》於第一定約分四門釋之——釋三昧名、明體用、舉境界、隨文釋義——以法身根本智為體、十無盡智為用，並以羅睺喻明攝日光令世生惱之義。晉譯六十華嚴無與本品對位之經文，故本定亦無異譯可校。華嚴宗判教綱領諸典中未見繫及本定之文。以上詳略如實誌之，不判高下。
Why the First of the Ten Concentrations Must Begin by Asking ‘What Is the Samādhi of Universal Light’
The chapter of the ten concentrations does not open by teaching anyone how to enter concentration; Samantabhadra first sets up a question: “What is the samādhi of universal light of a bodhisattva-mahāsattva?” — the name is asked first, and only then is the sense explained. What this one question is meant to head off is a common misunderstanding: the notion that “concentration” means the mind coming to a stop, the objects switched off, nothing known at all. If that were so, then the deeper the concentration the less one would know, and concentration and wisdom would become two roads forking apart. Yet the first thing the scripture answers with is precisely “the inexhaustibility of wisdom” — so the very definition of this concentration comes down, at the first stroke, upon knowing. It is named “universal light”: universal means everywhere, light means illumining — this is not shutting the world outside, it is letting the illumination reach into every place. In reading this concentration, first set down the old impression that ‘concentration means closing the eyes and paying no heed’; only then will the five parts that follow read smoothly. Chengguan outlines the text explaining this concentration into five parts — the inexhaustibility of wisdom, the boundlessness of mind, mastery in concentration, the skillful manifesting by wisdom, and the transcendence of contemplation — and judges the first two to be the skillful means of the concentration, the third to be its very substance, and the last two to be its ascendant function. This is the skeleton for reading the first concentration.
The Ten Kinds of Inexhaustible Dharmas: What Exactly Is It That Is Inexhaustible
The first part says that he “has ten kinds of inexhaustible dharmas,” and lists ten clauses: the wisdom of the buddhas' appearing, the wisdom of the transformations of sentient beings, the wisdom of the worlds as reflected images, the wisdom of entering deeply into the Dharma realm, the wisdom skilled in gathering in bodhisattvas, the wisdom of bodhisattvas not turning back, the wisdom skilled in observing the meaning of all dharmas, the wisdom skilled in holding the strength of the mind, the wisdom abiding in the vast mind of awakening, the wisdom abiding in all the dharmas of the buddhas and in the power of the vow of omniscience — and every one of the ten clauses closes with “inexhaustible.” What is it that is inexhaustible? It is easily misread as ‘this person's power of concentration can never be used up.’ What the scripture speaks of is not strength; it is that the objects which wisdom faces are themselves without limit: because the appearing of the buddhas is inexhaustible, the wisdom that knows their appearing is inexhaustible; because the transformations of sentient beings are inexhaustible, the wisdom that knows those transformations is inexhaustible. The objects being inexhaustible, the wisdom that illumines them will never come to a day when it reaches the end. Chengguan explains these ten clauses as five pairs: the first two are the buddha who is served and the beings who are converted; the next two are the world where converting is done and the Dharma realm by which it is done; the next two are the beginning and the end of gathering in and guarding; the next two are the dharma that is held and the mind that holds it; the last two are the mind of awakening at the beginning and the power of the vow at the end — head and tail linked together, so that the whole course of a life of practice is contained in it. And therefore the close of this part says, “these are what are called the ten kinds of inexhaustible dharmas of a bodhisattva-mahāsattva,” a close cut clean through: this is not a list of ten meritorious items, it is one whole structure of ‘knowing that has no end.’ Brought down to use, this part is meant to cancel permanently the thought ‘I have learned all there is to learn.’
The Ten Kinds of Boundless Mind: Why the Mind Is Boundless
The second part turns to say that he “gives rise to ten kinds of boundless mind.” The part before spoke of what is known being inexhaustible; this part speaks of giving rise to mind in the face of objects. Chengguan puts it plainly: because the objects are boundless the mind is boundless — the boundlessness of the mind is no boast about the largeness of one's own capacity, it is forced out of one by boundless objects. To liberate all sentient beings; to serve, to make offerings to, and to see everywhere all the buddhas; to receive and hold the dharmas of the buddhas without forgetting; to display spiritual transformations; for the sake of gaining a buddha's power not to abandon the practices of awakening; to enter everywhere into the subtle objects of omniscience and there expound the Dharma; to enter everywhere into the inconceivable and vast objects of a buddha; to take deep delight in a buddha's eloquence and receive the dharmas of the buddhas; to display bodies of mastery and enter the assemblies at the seats of awakening of the tathāgatas — eleven clauses, and every one of them closes with “boundless mind.” Here is a place where readers commonly grow doubtful: ten clauses are announced, eleven are in fact listed, and the close still says “these are the ten” — is this a dropped graph or an intruded one? Chengguan answers without hesitation: that there are eleven clauses is a case of a number added within a ten — in the text of this scripture a set of ten often has a clause added out beyond it; it is a formal usage, not a disordered text. Brought down to use: the measure of one's aspiration is not reckoned by oneself, it is settled by the objects one faces; and since the objects are boundless, the mind is not permitted to set itself a ceiling.
Entering in Every Direction and Rising in Every Direction: Why Mastery in Concentration Is Called “Differentiation”
The third part is the very substance of the concentration. The scripture lists ten kinds of “wisdom of differentiation in entering samādhi”: he enters concentration in the east and rises from it in the west, and so on down to entering in the upper quarter and rising in the lower. Why is it called differentiation? Chengguan explains: by reason of the great wisdom and great mind that went before, he has mastery in samādhi; the quarter of entering and the quarter of rising are not one, and the entering and the rising are not the same, and so it is called differentiation. What is most easily misread here is to take it for a display of spiritual powers — as though the bodhisattva were playing a game with the compass points. In fact what these ten clauses display is a plain thing: if concentration is truly at one's mastery, then entering and rising are not bound by any quarter or place; one need not be in a certain spot in order to enter, nor stay in that same spot in order to rise. An ordinary person's concentration must be propped up by outward conditions, and scatters as soon as he changes place; but in this concentration both ends, entering and rising, are each at their own mastery, and so it is called mastery. This part is the pivot of the whole concentration: the wisdom and mind of the first two parts are the skillful means of entering, the skillfulness and transcendence of the last two are the ascendant function of rising, and this middle part alone is the substance of the concentration. Brought down to use: to test whether a concentration is genuine, do not look at how settled one is while entering; look at whether one scatters on coming out.
Body upon Body upon One Lotus Flower: The Ten Clauses of the Exposition in Terms of Dharma
The fourth part speaks of the “skillful wisdom in entering the great samādhi,” and lays it out first as an exposition in terms of dharma. The scripture begins from a proportion of the utmost hugeness: taking a three-thousandfold great-thousand world-system for a single lotus flower, he manifests a body filling that flower and sits there cross-legged; within that body he manifests again a three-thousandfold great-thousand world-system, and in it a hundred koṭis of sets of four continents; within each set of four continents he manifests a hundred koṭis of bodies; each one of those bodies enters a hundred koṭis of a hundred koṭis of three-thousandfold great-thousand world-systems; and so on down to each capacity of faculties accomplishing a hundred koṭis of a hundred koṭis of a bodhisattva's deeds that do not turn back. These ten clauses go deeper layer by layer, and the further down they go the finer they grow. The misreading to be headed off is to read this as a contest of piled-up numbers. Chengguan outlines these ten clauses as “setting forth severally how it turns ever deeper and finer,” and takes the clause that follows as “displaying as a whole the clarity that is apart from characteristics” — the scripture itself gathers it up, saying, “yet the bodies so manifested are neither one nor many, and in entering concentration and rising from it there is no confusion at all.” This one sentence is the eye of the whole passage: however many are manifested, it does not fall into a “many”; though it was one to begin with, it does not fall into a “one” either. Once a number is fixed upon it, the manifoldness becomes a pile; only when the characteristics of one and many are left behind is the manifoldness unobstructed. Brought down to use: this passage is not asking anyone to picture a scene; it is asking that, in the densest place of all, one should see the absence of confusion.
The Asura King's Conjured Body: Vast Enough to Match Sumeru, and His Own Body Not Spoiled by a Hair
Next the scripture raises a simile. Rāhu, king of the asuras, has an own body seven hundred yojanas long, and conjures a form a hundred and sixty-eight thousand yojanas long, showing half of it out of the great sea so that it stands level with Mount Sumeru. The weight of the simile does not lie in the hugeness but in the sentence that follows: although he transforms his body to such a length, still “he does not spoil the characteristics of his own body” — the aggregates, the elements, and the sense-bases are all just as they were, his mind is not confused, he does not give rise toward the conjured body to the thought that it is someone else, nor toward his own body to the thought that it is not himself; the body he was born into constantly receives every kind of pleasure, while the conjured body constantly displays every kind of masterful spiritual power and might. The four clauses of exclusion here are drawn very fine: he does not mistake the conjured body for another, and he does not mistake his own body for something that is not himself — in the conjured and in the original, he is deluded at neither end. Were he deluded, transformation would become a splitting apart. The scripture takes this simile precisely to show that the preceding ‘neither one nor many, no confusion in entering or rising’ is no airy talk: even an asura, whose anger burns fiercely, can manage a transformation of form in which the original is not spoiled — from which one may see that ‘transforming without confusion’ is not in itself a thing hard to conceive. Brought down to use: from this simile a reader may examine the several identities he takes on in different settings — to change into a different person when the setting changes, that is the real confusion.
Setting the Ascendant off against the Inferior: If Even an Asura Can Do So, How Much More a Bodhisattva
The simile once set up, the scripture makes the joining by “setting the ascendant off against the inferior.” The asura king has greed, anger, and delusion, and is furnished with arrogance in every form, and yet he can transform and manifest his body in this way; how much more a bodhisattva, who understands deeply that the dharmas of mind are like a conjuring trick, the worlds like a dream, the arising of the buddhas like a reflected image, the worlds like something conjured up, and words and sounds altogether like an echo. These five “likes” are most easily read as a nihilism: if everything is like an illusion and like a dream, need anything be taken in earnest at all? The scripture immediately blocks that road — “he sees the dharma as it truly is, and takes the dharma as it truly is for his body,” he knows that all dharmas are pure in their original nature, understands that neither body nor mind has any substantial reality, has a body abiding everywhere in measureless objects, and with the vast light of a buddha's wisdom purely cultivates all the practices of awakening. Plainly, then, what the five likenesses break is the grasping at substantial existence, not the deeds that are done; having broken the view of a substance, he takes instead the dharma as it truly is for a body, and abides instead everywhere in measureless objects while cultivating the practices of awakening. If the inferior, by the force of his afflictions, can already transform and manifest, how much more can the ascendant, by his seeing of things as they truly are. Brought down to use: if the view that things are like an illusion has made someone lazy, then he has read it in the wrong direction; the proper fruit of that view is a greater capacity to act, not a smaller one.
Passing beyond the World, Detachment from the World: What Sort of Departing Is This
The statement of the fifth part names four things: abiding in this samādhi, he passes beyond the world, departs from the world, cannot be confused, and cannot be screened off and robbed of his light. The word “departing” is most easily misread as keeping clear of things — as though once one entered concentration one had nothing more to do with the world. Yet the text below plainly says that what this concentration contemplates is “the worlds entering everywhere into his body,” from which one may see that it is not a leaving of the world but a not being deluded by it while within it. To be confused is to be pulled about by objects; to be screened off and robbed is to have one's light covered and taken away by another light. This concentration is named universal light precisely in the sense that nothing can screen it off and rob it: since the light illumines everywhere, there is nothing that can cover it. Chengguan too, in explaining the joining of this part, ties “nothing can screen it off and rob it” to the nature of dharmas embracing all and to all being seen at one time and at a stroke — because everything is illumined and seen, there is no corner in which something might hide that could rob the light. Brought down to use: the test of departing from the world is not where one's body is, but whether the mind stirs when an object comes.
The Monk's Contemplation of Impurity: A Simile of the Utmost Plainness
The part on the transcendence of contemplation has a dharma, a simile, and a joining. The simile is taken from something of the utmost plainness: just as a monk contemplates his own body within, abiding in the contemplation of impurity, and by close examination sees that his body is wholly impure. Why raise the most elementary of contemplation-gates as a simile for the highest of the great concentrations? What is taken is the phrase “examines closely” — the monk cultivating the contemplation of impurity does not merely hear that the body is impure; he examines it himself, part by part, until he sees that not one place is left out. What this simile borrows is exactly that structure of contemplative practice, ‘thorough, first-hand, nothing left out,’ and not the sense of impurity. The misreading to be headed off here is to take the content of the base of the simile for the content of its counterpart — it is not being said that the bodhisattva contemplates the dharma-body and sees the dharma-body to be impure. The simile takes only the thoroughness of the contemplating and the closeness of the seeing; the sense is settled by the joining that follows. Brought down to use: the contemplation employed by the highest concentration and the most elementary gate of contemplation share one and the same skeleton; the difference lies in the objects contemplated and the attachments left behind, not in some other, secret method.
Contemplating the Dharma-Body: Seeing All Clearly, and Attached to Nothing at All
The joining says: the bodhisattva-mahāsattva is also like this — abiding in this samādhi he contemplates the dharma-body, sees all the worlds entering everywhere into his body, and therein sees clearly all the worlds and the dharmas of the world, while toward all the worlds and the dharmas of the world he has no attachment at all. Chengguan marks a turn here: the “body” of this part differs from the manifesting by transformation of the part before, and therefore it is called the dharma-body — the part before was a body manifested filling the lotus flower, which is transformation; this part is the worlds entering everywhere into his body, which is embracing. The nature of dharmas embraces all, and therefore all is seen at one time and at a stroke, with no need to go looking for it step by step. And the most essential landing place of the whole passage lies in the last sentence: seeing clearly and being unattached go together. If one does not see because one is unattached, that is annihilation; if one grows attached because one sees clearly, that is bondage. The scripture takes neither side: the one who sees most clearly is exactly the one who sticks to nothing. This also answers the misunderstanding raised at the outset — concentration is not shutting the world outside; it is seeing the whole world clearly and not being hooked by any corner of it.
The Skillful Wisdom of the First, the Great Samādhi of Universal Light: How a Concluding Name Should Be Read
The last sentence concludes: this is what is called the skillful wisdom of the first, the great samādhi of universal light of a bodhisattva-mahāsattva. This is the first of the ten concentrations, and it is also the model for the whole chapter. Chengguan's general outline makes the ten concentrations ten sections, each having a statement, an explanation, and a conclusion — since the first concentration sets up this pattern, the nine that follow turn upon it, and so this concluding name does not conclude one concentration only; it fixes the formal usage of the whole chapter. Note that what is attached at the end of the concluding name is “skillful wisdom,” and not merely the name of a samādhi: plainly the concentration of which the scripture speaks is from first to last never apart from wisdom. From the ten inexhaustible wisdoms of the first part to the skillful wisdom here, head and tail of this one concentration are alike wisdom — and this answers exactly to the question at the opening. Brought down to use: when reading the nine concentrations that follow, if one sees the same three sections of statement, explanation, and conclusion, and the same closing of the name with wisdom, one will know that this is not repetition but ten unfoldings upon one and the same track.
Lineage
The surviving explanation of this concentration by the ancient worthies is chiefly Chengguan's Huayan jing shu. Chengguan's general outline makes the ten concentrations ten sections, each having a statement, an explanation, and a conclusion; the first concentration he divides into five parts — the inexhaustibility of wisdom, the boundlessness of mind, mastery in concentration, the skillful manifesting by wisdom, and the transcendence of contemplation — and judges the first two to be the skillful means of the concentration, the third its very substance, and the last two its ascendant function. His explanation of the ten clauses of the inexhaustibility of wisdom as five pairs, of the eleven clauses of the boundlessness of mind as a case of a number added, of the quarters not being one and entering and rising not being the same in mastery in concentration, of the exposition in terms of dharma and by simile and the setting of the ascendant against the inferior in the skillful manifesting by wisdom, and of the dharma, simile, and joining in the transcendence of contemplation, where he marks out the “dharma-body” as differing from the manifesting by transformation of the part before — the commentarial sense attached to each section of this piece comes wholly from there. Chengguan's Yanyi chao makes no broad explanation of the first concentration, passing it over with the single sentence “as for the first concentration, its text is easily known,” and within the range of this chapter there is no further passage unfolding it. Li Tongxuan's Xin Huayan jing lun explains the first concentration under four gates — explaining the name of the samādhi, making clear its substance and function, raising its realm, and explaining the sense following the text — taking the fundamental wisdom of the dharma-body for its substance and the ten inexhaustible wisdoms for its function, and reading the simile of Rāhu as the seizing of the sun's light that vexes the world. The Jin translation, the sixty-fascicle Avataṃsaka, has no scripture set against this chapter, and so this concentration has no parallel translation with which to collate. In the books that carry the framework of the school's doctrinal classification, no passage bearing upon this concentration is found. All this is recorded as it stands, in its fullness and its brevity, without adjudicating which is better.
考據Apparatus
十定品十大三昧之首：普賢菩薩告普眼等菩薩眾，以十種無盡法、十種無邊心、十種入三昧差別智、十種入大三昧善巧智、住此三昧超過世間五分，說第一普光明大三昧。澄觀判此五分為「初二定方便、次一定體、後二定用」，是全品十定科釋之軌。阿脩羅王化身不壞本身之喻與比丘不淨觀之喻，一顯化現無錯亂、一顯法身普含而無著——定之善巧與定之超絕，於此並見。
一、科判定位
| 科判系統 | 此定之位 |
|---|---|
| 底本 T279 三十九品 | 品二十七 十定品（第七會 重會普光明殿）；第一 普光明大三昧＝〔T10 0213a22〕起–〔0213c21〕前（次接第二妙光明三昧） |
| 澄觀《華嚴經疏》 | 「二中十定即為十段，各有標、釋、結。」〔T35n1735 0842c11〕；第一定釋中分五〔0842c12〕 |
| 澄觀《隨疏演義鈔》 | 本品鈔於第一定僅一句帶過：「初定，文易可知。」〔T36n1736 0581c24〕 |
| 法藏《探玄記》 | 〔查無〕——六十華嚴無十定品，故探玄記無此品釋段 |
| 智儼《搜玄記》 | 〔查無〕——同上 |
| 李通玄《新華嚴經論》 | 十種三昧自在分中，初普光明三昧「約分為四門：一釋三昧名、二明三昧之體用、三舉三昧之境界、四隨文釋義」〔T36n1739 0926b25〕 |
澄觀第一定五分科——
「就初定，釋中分五：一智無盡、二心無邊、三定自在、四智巧現、五觀超絕，各有佛子以為揀別。」〔T35n1735 0842c11–13〕
體用之判——
「五中，初二定方便、次一定體、後二定用。又前三各有標、徵、釋、結。」〔T35n1735 0842c14–15〕
五分與底本逐段對位：智無盡〔T10n0279 0213a24〕· 心無邊〔0213b01〕· 定自在〔0213b12〕· 智巧現〔0213b18〕· 觀超絕〔0213c13〕。
分科細目（澄觀逐分之釋·逐字）——
- 智無盡：「今初，釋中十句五對：初二所事所化；次二化處化法，如影者，無實故、隨現故；次二攝護始終；次二所持能持；後二始心終願。」〔T35n1735 0842c15–18〕
- 心無邊：「第二心無邊者，前明所知無盡，今辨對境發心，以境無邊故心無邊。有十一句者，增數十也。」〔T35n1735 0842c18–20〕
- 定自在：「第三定自在者，由前大智大心，故於三昧自在，方處非一、入出不同，故云差別，文並可知。」〔T35n1735 0842c20–22〕
- 智巧現：「第四智巧現中有標、徵、釋。釋中三：初法說。於中，先十句別明展轉深細、後一句總顯離相分明、次舉喻、後「佛子阿修羅」下以劣況勝。」〔T35n1735 0842c22–25〕
- 觀超絕：「第五觀超絕中有法、喻、合。合中異前化現，故云法身。法性包含故一時頓見，由此義故無能映奪。」〔T35n1735 0842c25–27〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 普光明三昧 | —（音寫從闕） | 本定「云何為菩薩摩訶薩普光明三昧」〔T10n0279 0213a22〕 | 十大三昧之第一；澄觀判其釋文五分〔T35n1735 0842c12〕 |
| 三昧 | samādhi（音寫即古傳） | 本定「入三昧差別智」〔T10n0279 0213b12〕 | 定；本品以十大三昧為體 |
| 無盡法 | — | 本定「有十種無盡法」〔T10n0279 0213a24〕 | 所知之無盡；澄觀科為「智無盡」〔T35n1735 0842c12〕 |
| 無邊心 | — | 本定「發十種無邊心」〔T10n0279 0213b01〕 | 對境發心；「以境無邊故心無邊」〔T35n1735 0842c19–20〕 |
| 阿脩羅（王） | asura（音寫即古傳） | 本定「如羅睺阿脩羅王」〔T10n0279 0213b27〕 | 以劣況勝之喻依；有貪恚癡具足憍慢而能變現 |
| 由旬 | yojana（音寫即古傳） | 本定「本身長七百由旬，化形長十六萬八千由旬」〔T10n0279 0213b28〕 | 里程單位；喻本身與化身之量差 |
| 蘊·界·處 | — | 本定「諸蘊、界、處悉皆如本」〔T10n0279 0213c02〕 | 五蘊十八界十二處；言化身不壞本身之相 |
| 結跏趺坐 | — | 本定「現身遍此蓮華之上結跏趺坐」〔T10n0279 0213b20〕 | 坐法；蓮華法說之現身相 |
| 不淨觀 | — | 本定「譬如比丘觀察內身，住不淨觀」〔T10n0279 0213c15〕 | 觀身不淨之觀門；此取為觀超絕之喻依 |
| 法身 | — | 本定「住此三昧，觀察法身」〔T10n0279 0213c16〕 | 澄觀：「合中異前化現，故云法身。」〔T35n1735 0842c26〕 |
三、譬喻·修辭
(一) 蓮華重重現身（法說中之現量鋪陳）——「菩薩摩訶薩以三千大千世界為一蓮華，現身遍此蓮華之上結跏趺坐，身中復現三千大千世界」〔T10n0279 0213b19–20〕：
- 所顯義：十句展轉深細——世界為華、身中復現世界、四天下現身、身入世界、現菩薩修行、生決定解、令根性圓滿、成不退業。
- 收句：「然所現身非一非多，入定、出定無所錯亂。」〔T10n0279 0213b26–27〕澄觀科此為「後一句總顯離相分明」〔T35n1735 0842c24〕。
(二) 羅睺阿脩羅王喻（以劣況勝）——「佛子！如羅睺阿脩羅王，本身長七百由旬，化形長十六萬八千由旬，於大海中出其半身，與須彌山而正齊等。」〔T10n0279 0213b27–29〕：
- 喻依：阿脩羅王化形極大而本身之相不壞，蘊界處悉皆如本，心不錯亂，不於變化身而作他想，於其本身生非己想。
- 喻體：菩薩了達心法如幻、世間如夢、諸佛出興如影像、世界如變化、言語音聲如響。
- 所顯義：「阿脩羅王有貪、恚、癡，具足憍慢，尚能如是變現其身；何況菩薩摩訶薩」〔T10n0279 0213c05–06〕——以劣況勝之修辭；劣者尚能，況勝者乎。
(三) 比丘不淨觀喻（觀超絕之喻）——「譬如比丘觀察內身，住不淨觀，審見其身皆是不淨。」〔T10n0279 0213c15–16〕：
- 喻依：比丘觀身而審見不淨，無一分遺漏。
- 喻體：菩薩住此三昧觀察法身，「見諸世間普入其身，於中明見一切世間及世間法」〔T10n0279 0213c16–18〕。
- 所顯義：明見而無所著；澄觀釋合處云「法性包含故一時頓見，由此義故無能映奪」〔T35n1735 0842c26–27〕。
(四) 十方入出對舉（定自在之句式）——「東方入定西方起，西方入定東方起」〔T10n0279 0213b12〕乃至「上方入定下方起」〔0213b17〕：
- 所顯義：方處非一、入出不同，故名差別〔T35n1735 0842c21–22〕。
四、異譯對勘
〔60 闕〕——晉譯六十華嚴（佛馱跋陀羅 T09n0278）無十定品：其品二十二〈十地品〉之後直接品二十三〈十明品〉，全本無與本品對位之經段，故本單元無 60 對校可作。此據實標闕，不以他品之文充之。
四十華嚴（T10n0293）唯當品三十九〈入法界品〉，與本品無涉。
本單元亦無別行異譯本可校。
五、宗義之經據〔眼〕
(一) 定之方便·體·用三分——澄觀判第一定五分：「初二定方便、次一定體、後二定用。」〔T35n1735 0842c14〕經文自身之次第即此：先明所知十種無盡（智）、次明對境十種無邊（心），二者為入定之方便；次明十方入出差別，是定之自體；後明蓮華現身之善巧與住定觀察法身之超絕，是定之勝用。十定品十定皆以「標、釋、結」為軌〔T35n1735 0842c11〕，第一定既立此五分之式，後九定即依之而轉。
(二) 增數之例——經文標「發十種無邊心。何等為十」而列句實十一，末仍結云「是為十」〔T10n0279 0213b01–11〕。澄觀釋此云：「有十一句者，增數十也。」〔T35n1735 0842c19〕——華嚴經文十數常有增出之句，非脫非衍，古德立為體例。
(三) 現身非一非多——「然所現身非一非多，入定、出定無所錯亂。」〔T10n0279 0213b26–27〕一句總收前十句之展轉深細：重重現身而不落一多之數，出入自在而不生錯亂。此為華嚴重重無盡之經文樣式在定門中之現。
(四) 五如與法身——「深了達心法如幻，一切世間皆悉如夢，一切諸佛出興於世皆如影像，一切世界猶如變化，言語音聲悉皆如響」〔T10n0279 0213c07–08〕，繼以「見如實法，以如實法而為其身，知一切法本性清淨，了知身心無有實體」〔0213c10〕。五如非撥無，而是以如實法為身之所依；故下文觀超絕分乃言「觀察法身」〔0213c17〕，澄觀點其異於前分之化現〔T35n1735 0842c26〕。
(五) 明見而無所著——「於中明見一切世間及世間法，於諸世間及世間法皆無所著。」〔T10n0279 0213c17–18〕超過世間、遠離世間，不以不見為離，而以明見無著為離——此定之所以名「超過世間，遠離世間，無能惑亂，無能映奪」〔0213c13–14〕。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
十定總科：「二中十定即為十段，各有標、釋、結。」〔T35n1735 0842c11〕第一定分五分並判體用，全文見目一。其釋智無盡分十句五對：
「今初，釋中十句五對：初二所事所化；次二化處化法，如影者，無實故、隨現故；次二攝護始終；次二所持能持；後二始心終願。」〔T35n1735 0842c15–18〕
其釋觀超絕分之法喻合：
「第五觀超絕中有法、喻、合。合中異前化現，故云法身。法性包含故一時頓見，由此義故無能映奪。」〔T35n1735 0842c25–27〕
澄觀《隨疏演義鈔》T36n1736
鈔於第一定不作廣釋，唯一句帶過：
「一品始末，等佛義多。初定，文易可知。」〔T36n1736 0581c24〕
本品範圍內鈔文再無第一定之展開段。
法藏《探玄記》T35n1733 · 智儼《搜玄記》T35n1732
〔查無〕——二疏皆六十華嚴之疏，六十本無十定品，故無本品釋段。
義疏所引澄觀逐字之補錄：「包含故一時頓見，由此義故無能映奪。」〔T35n1735 0842c27〕
李通玄《新華嚴經論》T36n1739
論於初三昧約分四門〔T36n1739 0926b25〕。釋名：「正智遍周名之為普也。照迷破惑名之為光。法無不達名之為明。」〔0926b29〕體用：「明此三昧以法身根本智為體，十種無盡智為用。以此義故，佛自說三昧之名，普賢說三昧之用。」〔0926c02〕境界：「此是初三昧之境界，意明身土重重重重相入遍周廣大無盡限故。」〔0926c14〕隨文釋義略舉十義，末結：「如上修學普光明三昧，以觀法身根本智為體，以十無盡智為用，以發十無邊心為所行之行」〔0926c25〕；羅睺喻：「明能攝日光令世生惱。以羅云攝，睺云惱也。」〔0927a09〕
誌錄不判：本定古德之釋，現存唯澄觀《疏》一系（科分五分·判體用·釋十句五對·釋法喻合），《鈔》僅一句帶過，探玄記、搜玄記以本無此品而闕，李通玄論無分定專釋。諸家詳略如上，誌錄之。
七、互讀·承衍
〔查無〕——華嚴宗判教綱領諸典（《五教章》T45n1866 ·《十玄門》T45n1868 ·《法界玄鏡》T45n1883 ·《還源觀》T45n1876）中，「十定」「普光明三昧」皆零命中；本單元無宗論承衍之逐字繫鏈可立。此據實標闕，不以他品之承衍充之。
品內承衍則有：第一定所立「標、釋、結」之軌與五分（智無盡·心無邊·定自在·智巧現·觀超絕）之式，為本品後九定所共承——澄觀總科「十定即為十段，各有標、釋、結」〔T35n1735 0842c11〕即明此意。
八、校本定位
- 實叉 T279（底本）：品二十七 十定品·第一普光明大三昧〔T10n0279 0213a22〕起–〔0213c21〕前（第二妙光明三昧起問句界前）。起問 0213a22 · 十種無盡法 0213a24（結 0213a29–b01）· 十種無邊心 0213b01（結 0213b11）· 十種入三昧差別智 0213b12（結 0213b17）· 十種入大三昧善巧智 0213b18 · 蓮華現身 0213b19 · 非一非多收句 0213b26–27 · 阿脩羅喻 0213b27 · 以劣況勝法合 0213c06 · 觀超絕標 0213c13 · 不淨觀喻 0213c15 · 法合 0213c16 · 結名 0213c19。
- 佛馱 T278（晉譯）：〔60 闕〕——無十定品（品二十二十地品後直接品二十三十明品）。
- 澄觀《疏》T35n1735：十定品第一定科釋 0842c11–0842c28（第二妙光三昧界前）；十定總科 0842c11 · 五分 0842c12–13 · 體用判 0842c14 · 智無盡十句五對 0842c15–18 · 心無邊 0842c18–20 · 定自在 0842c20–22 · 智巧現 0842c22–25 · 觀超絕 0842c25–27。
- 澄觀《鈔》T36n1736：本品鈔起 0579c24 · 第一定 0581c23。
- 法藏《探玄記》T35n1733 · 智儼《搜玄記》T35n1732 · 李通玄《論》T36n1739：本定〔查無〕（理由見目六）。
- 異讀：本單元 T279 範圍〔0213a22〕–〔0213c20〕內大正校記 1 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0213b20〕跏【大】｜加【聖】。夾注已於原典層剝除誌錄。
- 原印注存目：1 條（大正原印注／CBETA 編者按語·無
<app>校異·不入上列大正校記之數）：〔0213b20＋〕西福寺本住以下缺損。
The first of the ten great samādhis of the chapter The Ten Samādhis: Samantabhadra Bodhisattva addresses Universal Eye and the assembly of bodhisattvas, and by five parts — ten kinds of inexhaustible dharmas, ten kinds of boundless mind, ten kinds of wisdom of differentiation in entering samādhi, ten kinds of skillful wisdom in entering the great samādhi, and the abiding in this samādhi that passes beyond the world — expounds the first, the great samādhi of universal light. Chengguan judges these five parts to be 「初二定方便、次一定體、後二定用」 tr. “the first two are the skillful means of the concentration, the next one is the substance of the concentration, and the last two are the function of the concentration” , and this is the track upon which the whole chapter's ten concentrations are explained. The simile of the asura king who transforms his body without spoiling his own, and the simile of the monk's contemplation of impurity, display the one the manifesting without confusion, the other the dharma-body that embraces all without attachment — the skillfulness of the concentration and the transcendence of the concentration are here seen together.
I. Doctrinal Outline and Placement
| Outline system | The place of this concentration within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter twenty-seven, The Ten Samādhis (the seventh assembly, the reconvening in the Hall of Universal Light); the first, the great samādhi of universal light = from 〔T10 0213a22〕 up to just before 〔0213c21〕 (next follows the second, the samādhi of subtle light) |
| Chengguan, Huayan jing shu | 「二中十定即為十段，各有標、釋、結。」 tr. “Within the second, the ten concentrations make ten sections, each having a statement, an explanation, and a conclusion.” 〔T35n1735 0842c11〕; within the explanation of the first concentration it divides into five 〔0842c12〕 |
| Chengguan, Yanyi chao | The subcommentary on this chapter passes over the first concentration in a single sentence: 「初定，文易可知。」 tr. “As for the first concentration, its text is easily known.” 〔T36n1736 0581c24〕 |
| Fazang, Tanxuan ji | 〔not found〕 — the sixty-fascicle Avataṃsaka has no chapter of the Ten Samādhis, and so the Tanxuan ji has no section explaining this chapter |
| Zhiyan, Souxuan ji | 〔not found〕 — the same as above |
| Li Tongxuan, Xin Huayan jing lun | Within the part on the mastery of the ten samādhis, the first, the samādhi of universal light, 「約分為四門：一釋三昧名、二明三昧之體用、三舉三昧之境界、四隨文釋義」 tr. “is divided in outline into four gates: first, explaining the name of the samādhi; second, making clear the substance and function of the samādhi; third, raising the realm of the samādhi; fourth, explaining the sense following the text” 〔T36n1739 0926b25〕 |
Chengguan's outline of the first concentration into five parts —
「就初定，釋中分五：一智無盡、二心無邊、三定自在、四智巧現、五觀超絕，各有佛子以為揀別。」 tr. “Taking up the first concentration: within the explanation it divides into five — first, the inexhaustibility of wisdom; second, the boundlessness of mind; third, mastery in concentration; fourth, the skillful manifesting by wisdom; fifth, the transcendence of contemplation — and each has a ‘Sons of the Buddha’ to set it off.” 〔T35n1735 0842c11–13〕
The judgement of substance and function —
「五中，初二定方便、次一定體、後二定用。又前三各有標、徵、釋、結。」 tr. “Among the five, the first two are the skillful means of the concentration, the next one is the substance of the concentration, and the last two are the function of the concentration. Again, the first three each have a statement, a question, an explanation, and a conclusion.” 〔T35n1735 0842c14–15〕
The five parts set against the sections of the base text: the inexhaustibility of wisdom 〔T10n0279 0213a24〕 · the boundlessness of mind 〔0213b01〕 · mastery in concentration 〔0213b12〕 · the skillful manifesting by wisdom 〔0213b18〕 · the transcendence of contemplation 〔0213c13〕.
The detailed items of the outline (Chengguan's explanation part by part · verbatim) —
- The inexhaustibility of wisdom: 「今初，釋中十句五對：初二所事所化；次二化處化法，如影者，無實故、隨現故；次二攝護始終；次二所持能持；後二始心終願。」 tr. “Now the first: within the explanation there are ten clauses making five pairs. The first two are the one served and those converted; the next two are the place of converting and the dharma of converting — as for ‘like a shadow,’ it is because there is no reality in it and because it appears according to what is met; the next two are the beginning and the end of gathering in and guarding; the next two are what is held and that which holds; the last two are the mind at the beginning and the vow at the end.” 〔T35n1735 0842c15–18〕
- The boundlessness of mind: 「第二心無邊者，前明所知無盡，今辨對境發心，以境無邊故心無邊。有十一句者，增數十也。」 tr. “As for the second, the boundlessness of mind: what went before set forth the inexhaustibility of what is known, and now it distinguishes the giving rise to mind in the face of objects — because the objects are boundless the mind is boundless. That there are eleven clauses is a case of a number added within a ten.” 〔T35n1735 0842c18–20〕
- Mastery in concentration: 「第三定自在者，由前大智大心，故於三昧自在，方處非一、入出不同，故云差別，文並可知。」 tr. “As for the third, mastery in concentration: by reason of the great wisdom and the great mind that went before, he has mastery in samādhi; the quarters and places are not one, and entering and rising are not the same, and therefore it says ‘differentiation.’ The text throughout can be known.” 〔T35n1735 0842c20–22〕
- The skillful manifesting by wisdom: 「第四智巧現中有標、徵、釋。釋中三：初法說。於中，先十句別明展轉深細、後一句總顯離相分明、次舉喻、後「佛子阿修羅」下以劣況勝。」 tr. “Within the fourth, the skillful manifesting by wisdom, there are a statement, a question, and an explanation. Within the explanation there are three, the first being the exposition in terms of dharma: within it the first ten clauses set forth severally how it turns ever deeper and finer, the last one clause displays as a whole the clarity that is apart from characteristics, next a simile is raised, and last, from ‘Sons of the Buddha, the asura’ onward, the ascendant is set off against the inferior.” 〔T35n1735 0842c22–25〕
- The transcendence of contemplation: 「第五觀超絕中有法、喻、合。合中異前化現，故云法身。法性包含故一時頓見，由此義故無能映奪。」 tr. “Within the fifth, the transcendence of contemplation, there are the dharma, the simile, and the joining. In the joining it differs from the manifesting by transformation that went before, and therefore it says ‘dharma-body.’ Because the nature of dharmas embraces all, all is seen at one time and at a stroke; and it is by this sense that nothing can outshine and rob it.” 〔T35n1735 0842c25–27〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| The samādhi of universal light | — (the transcription is lacking) | This concentration: 「云何為菩薩摩訶薩普光明三昧」 tr. “what is the bodhisattva-mahāsattva's samādhi of universal light?” 〔T10n0279 0213a22〕 | The first of the ten great samādhis; Chengguan judges the text explaining it into five parts 〔T35n1735 0842c12〕 |
| Samādhi | samādhi (the transcription is itself what was transmitted) | This concentration: 「入三昧差別智」 tr. “the wisdom of differentiation in entering samādhi” 〔T10n0279 0213b12〕 | Concentration; this chapter takes the ten great samādhis for its substance |
| Inexhaustible dharmas | — | This concentration: 「有十種無盡法」 tr. “he has ten kinds of inexhaustible dharmas” 〔T10n0279 0213a24〕 | The inexhaustibility of what is known; Chengguan outlines it as 「智無盡」 tr. “the inexhaustibility of wisdom” 〔T35n1735 0842c12〕 |
| Boundless mind | — | This concentration: 「發十種無邊心」 tr. “he gives rise to ten kinds of boundless mind” 〔T10n0279 0213b01〕 | The giving rise to mind in the face of objects; 「以境無邊故心無邊」 tr. “because the objects are boundless the mind is boundless” 〔T35n1735 0842c19–20〕 |
| Asura (king) | asura (the transcription is itself what was transmitted) | This concentration: 「如羅睺阿脩羅王」 tr. “as with Rāhu, the asura king” 〔T10n0279 0213b27〕 | The base of the simile setting the ascendant off against the inferior: one who has greed, anger, and delusion and is fully furnished with arrogance, and can yet transform and manifest |
| Yojana | yojana (the transcription is itself what was transmitted) | This concentration: 「本身長七百由旬，化形長十六萬八千由旬」 tr. “his own body is seven hundred yojanas long, and the form he conjures is a hundred and sixty-eight thousand yojanas long” 〔T10n0279 0213b28〕 | A measure of distance; in the simile it gives the difference of measure between the own body and the conjured body |
| Aggregates · elements · sense-bases | — | This concentration: 「諸蘊、界、處悉皆如本」 tr. “the aggregates, the elements, and the sense-bases are all just as they were” 〔T10n0279 0213c02〕 | The five aggregates, the eighteen elements, the twelve sense-bases; it says that the conjured body does not spoil the characteristics of the own body |
| Sitting cross-legged | — | This concentration: 「現身遍此蓮華之上結跏趺坐」 tr. “he manifests a body filling this lotus flower and sits there cross-legged” 〔T10n0279 0213b20〕 | The manner of sitting; the aspect of the manifested body in the exposition in terms of dharma |
| The contemplation of impurity | — | This concentration: 「譬如比丘觀察內身，住不淨觀」 tr. “just as a monk contemplates his body within and abides in the contemplation of impurity” 〔T10n0279 0213c15〕 | The gate of contemplating the manifold impurity of the body; here it is taken as the base of the simile for the transcendence of contemplation |
| The dharma-body | — | This concentration: 「住此三昧，觀察法身」 tr. “abiding in this samādhi, he contemplates the dharma-body” 〔T10n0279 0213c16〕 | Chengguan: 「合中異前化現，故云法身。」 tr. “In the joining it differs from the manifesting by transformation that went before, and therefore it says ‘dharma-body.’” 〔T35n1735 0842c26〕 |
III. Similes and Rhetoric
(i) The manifesting of body upon body on a lotus flower (the display in full presence within the exposition in terms of dharma) — 「菩薩摩訶薩以三千大千世界為一蓮華，現身遍此蓮華之上結跏趺坐，身中復現三千大千世界」 tr. “the bodhisattva-mahāsattva takes a three-thousandfold great-thousand world-system for a single lotus flower, manifests a body filling this lotus flower and sits there cross-legged, and within that body manifests again a three-thousandfold great-thousand world-system” 〔T10n0279 0213b19–20〕:
- The sense displayed: ten clauses turning ever deeper and finer — a world-system for the flower, a world-system manifested again within the body, bodies manifested in the four continents, bodies entering world-systems, bodhisattvas manifested in their practice, decisive understandings arising, capacities of faculties made full, and the deeds of non-retrogression accomplished.
- The gathering clause: 「然所現身非一非多，入定、出定無所錯亂。」 tr. “Yet the bodies so manifested are neither one nor many, and in entering concentration and rising from it there is no confusion at all.” 〔T10n0279 0213b26–27〕 Chengguan outlines this as 「後一句總顯離相分明」 tr. “the last one clause displays as a whole the clarity that is apart from characteristics” 〔T35n1735 0842c24〕.
(ii) The simile of Rāhu the asura king (setting the ascendant off against the inferior) — 「佛子！如羅睺阿脩羅王，本身長七百由旬，化形長十六萬八千由旬，於大海中出其半身，與須彌山而正齊等。」 tr. “Sons of the Buddha! It is as with Rāhu, the asura king: his own body is seven hundred yojanas long and the form he conjures is a hundred and sixty-eight thousand yojanas long; in the midst of the great sea he shows half his body, and it stands exactly level with Mount Sumeru.” 〔T10n0279 0213b27–29〕:
- The base of the simile: the asura king conjures a form of the utmost size, and yet the characteristics of his own body are not spoiled — the aggregates, elements, and sense-bases are all just as they were, his mind is not confused, he does not take the transformed body for another, nor does he give rise toward his own body to the thought that it is not himself.
- The counterpart of the simile: the bodhisattva understands that the dharmas of mind are like an illusion, the worlds like a dream, the arising of the buddhas like a reflected image, the worlds like a conjuration, and words and sounds like an echo.
- The sense displayed: 「阿脩羅王有貪、恚、癡，具足憍慢，尚能如是變現其身；何況菩薩摩訶薩」 tr. “the asura king has greed, anger, and delusion and is fully furnished with arrogance, and yet he is able thus to transform and manifest his body — how much more the bodhisattva-mahāsattva” 〔T10n0279 0213c05–06〕 — the rhetoric of setting the ascendant off against the inferior: if even the inferior can do it, how much more the ascendant.
(iii) The simile of the monk's contemplation of impurity (the simile for the transcendence of contemplation) — 「譬如比丘觀察內身，住不淨觀，審見其身皆是不淨。」 tr. “Just as a monk contemplates his body within and abides in the contemplation of impurity, examining closely and seeing that his body is wholly impure.” 〔T10n0279 0213c15–16〕:
- The base of the simile: the monk contemplates the body and by close examination sees the impurity, with not one part left out.
- The counterpart of the simile: the bodhisattva abiding in this samādhi contemplates the dharma-body, 「見諸世間普入其身，於中明見一切世間及世間法」 tr. “he sees the worlds entering wholly into his body, and therein sees clearly all the worlds and the dharmas of the world” 〔T10n0279 0213c16–18〕.
- The sense displayed: he sees clearly and yet is attached to nothing; Chengguan, explaining the joining, says 「法性包含故一時頓見，由此義故無能映奪」 tr. “because the nature of dharmas embraces all, all is seen at one time and at a stroke; and it is by this sense that nothing can outshine and rob it” 〔T35n1735 0842c26–27〕.
(iv) The paired listing of entering and rising in the ten directions (the sentence-pattern of mastery in concentration) — 「東方入定西方起，西方入定東方起」 tr. “he enters concentration in the east and rises from it in the west; he enters concentration in the west and rises from it in the east” 〔T10n0279 0213b12〕 down to 「上方入定下方起」 tr. “he enters concentration in the upper quarter and rises from it in the lower” 〔0213b17〕:
- The sense displayed: the quarters and places are not one and entering and rising are not the same, and therefore it is named differentiation 〔T35n1735 0842c21–22〕.
IV. Collation with Parallel Translations
〔the sixty-fascicle text is lacking〕 — the Jin translation, the sixty-fascicle Avataṃsaka (Buddhabhadra, T09n0278), has no chapter of the Ten Samādhis: after its chapter twenty-two, The Ten Grounds, there follows directly chapter twenty-three, The Ten Clarities, and in the whole book there is no passage of scripture set against this chapter; therefore no collation with the sixty-fascicle text can be made for this unit. This absence is recorded in accordance with fact, and nothing from another chapter is put in its place.
The forty-fascicle Avataṃsaka (T10n0293) renders only the corresponding chapter thirty-nine, Entry into the Dharma Realm, and has no bearing upon this chapter.
This unit likewise has no separately circulating alternative translation with which to collate.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(i) The threefold division of the concentration into skillful means, substance, and function — Chengguan judges the first concentration into five parts: 「初二定方便、次一定體、後二定用。」 tr. “The first two are the skillful means of the concentration, the next one is the substance of the concentration, and the last two are the function of the concentration.” 〔T35n1735 0842c14〕 The order of the scripture itself is just this: first it sets forth the ten kinds of inexhaustibility of what is known (wisdom), next the ten kinds of boundlessness in the face of objects (mind), and these two are the skillful means of entering concentration; next it sets forth the differentiation of entering and rising in the ten directions, and this is the very substance of the concentration; last it sets forth the skillfulness of manifesting a body upon the lotus flower and the transcendence of abiding in concentration and contemplating the dharma-body, and these are the ascendant function of the concentration. All ten concentrations of this chapter take 「標、釋、結」 tr. “statement, explanation, conclusion” for their track 〔T35n1735 0842c11〕, and since the first concentration sets up this pattern of five parts, the nine that follow turn upon it.
(ii) The precedent of an added number — the scripture states 「發十種無邊心。何等為十」 tr. “he gives rise to ten kinds of boundless mind. What are the ten?” and the clauses listed are in fact eleven, while the close still says 「是為十」 tr. “these are the ten” 〔T10n0279 0213b01–11〕. Chengguan explains this, saying: 「有十一句者，增數十也。」 tr. “That there are eleven clauses is a case of a number added within a ten.” 〔T35n1735 0842c19〕 — in the text of the Avataṃsaka a set of ten often has a clause added out beyond it; this is neither a dropped graph nor an intruded one, and the ancient worthies set it up as a formal usage.
(iii) Bodies manifested that are neither one nor many — 「然所現身非一非多，入定、出定無所錯亂。」 tr. “Yet the bodies so manifested are neither one nor many, and in entering concentration and rising from it there is no confusion at all.” 〔T10n0279 0213b26–27〕 This one sentence gathers up the ten clauses of ever deeper and finer turning that went before: bodies are manifested upon bodies, and yet the matter does not fall into the number of one or of many; entering and rising are at his own mastery, and yet no confusion arises. This is the appearing, within the gate of concentration, of that pattern of scriptural text which is the Avataṃsaka's manifold inexhaustibility.
(iv) The five likenesses and the dharma-body — 「深了達心法如幻，一切世間皆悉如夢，一切諸佛出興於世皆如影像，一切世界猶如變化，言語音聲悉皆如響」 tr. “he deeply understands that the dharmas of mind are like an illusion, that all the worlds are like a dream, that the arising of all the buddhas in the world is like a reflected image, that all worlds are like a conjuration, and that words and sounds are all like an echo” 〔T10n0279 0213c07–08〕, and this is followed by 「見如實法，以如實法而為其身，知一切法本性清淨，了知身心無有實體」 tr. “he sees the dharma as it truly is and takes the dharma as it truly is for his body; he knows that all dharmas are pure in their original nature, and understands that body and mind have no substantial reality” 〔0213c10〕. The five likenesses do not sweep things away into nothing; they are the ground upon which the dharma as it truly is is taken for a body. Therefore the part on the transcendence of contemplation below says 「觀察法身」 tr. “he contemplates the dharma-body” 〔0213c17〕, and Chengguan marks out its difference from the manifesting by transformation of the part before 〔T35n1735 0842c26〕.
(v) Seeing clearly and yet attached to nothing — 「於中明見一切世間及世間法，於諸世間及世間法皆無所著。」 tr. “Therein he sees clearly all the worlds and the dharmas of the world, and toward all the worlds and the dharmas of the world he has no attachment at all.” 〔T10n0279 0213c17–18〕 To pass beyond the world and to depart from the world is not a departing by way of not seeing, but a departing by way of seeing clearly and not being attached — and it is for this that the concentration is named 「超過世間，遠離世間，無能惑亂，無能映奪」 tr. “passing beyond the world, departing from the world, such that nothing can confuse it and nothing can outshine and rob it” 〔0213c13–14〕.
VI. Divergent Interpretations of the Commentators (the ancient worthies · the school marked)
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · principal)
The general outline of the ten concentrations: 「二中十定即為十段，各有標、釋、結。」 tr. “Within the second, the ten concentrations make ten sections, each having a statement, an explanation, and a conclusion.” 〔T35n1735 0842c11〕 The division of the first concentration into five parts together with the judgement of substance and function is given in full under rubric I. His explanation of the part on the inexhaustibility of wisdom divides the ten clauses into five pairs:
「今初，釋中十句五對：初二所事所化；次二化處化法，如影者，無實故、隨現故；次二攝護始終；次二所持能持；後二始心終願。」 tr. “Now the first: within the explanation there are ten clauses making five pairs. The first two are the one served and those converted; the next two are the place of converting and the dharma of converting — as for ‘like a shadow,’ it is because there is no reality in it and because it appears according to what is met; the next two are the beginning and the end of gathering in and guarding; the next two are what is held and that which holds; the last two are the mind at the beginning and the vow at the end.” 〔T35n1735 0842c15–18〕
His explanation of the dharma, the simile, and the joining in the part on the transcendence of contemplation:
「第五觀超絕中有法、喻、合。合中異前化現，故云法身。法性包含故一時頓見，由此義故無能映奪。」 tr. “Within the fifth, the transcendence of contemplation, there are the dharma, the simile, and the joining. In the joining it differs from the manifesting by transformation that went before, and therefore it says ‘dharma-body.’ Because the nature of dharmas embraces all, all is seen at one time and at a stroke; and it is by this sense that nothing can outshine and rob it.” 〔T35n1735 0842c25–27〕
Chengguan, Yanyi chao T36n1736
The subcommentary makes no broad explanation of the first concentration, passing it over in a single sentence:
「一品始末，等佛義多。初定，文易可知。」 tr. “From the beginning to the end of this one chapter the sense of being equal to the buddhas is much in evidence. As for the first concentration, its text is easily known.” 〔T36n1736 0581c24〕
Within the range of this chapter the subcommentary has no further passage unfolding the first concentration.
Fazang, Tanxuan ji T35n1733 · Zhiyan, Souxuan ji T35n1732
〔not found〕 — both commentaries are commentaries upon the sixty-fascicle Avataṃsaka, and since the sixty-fascicle text has no chapter of the Ten Samādhis, there is no section in them explaining this chapter.
Supplementary verbatim record of the passage of Chengguan cited in the exposition: 「包含故一時頓見，由此義故無能映奪。」 tr. “Because it embraces all, all is seen at one time and at a stroke; and by this sense nothing can screen it off and rob it.” 〔T35n1735 0842c27〕
Li Tongxuan, Xin Huayan jing lun T36n1739
The treatise divides the first samādhi in outline into four gates 〔T36n1739 0926b25〕. Explaining the name: 「正智遍周名之為普也。照迷破惑名之為光。法無不達名之為明。」 tr. “That right wisdom pervades everywhere is what is named ‘universal’; that it illumines delusion and breaks confusion is what is named ‘light’; that there is no dharma it does not reach is what is named ‘bright’.” 〔0926b29〕 Substance and function: 「明此三昧以法身根本智為體，十種無盡智為用。以此義故，佛自說三昧之名，普賢說三昧之用。」 tr. “It makes clear that this samādhi has the fundamental wisdom of the dharma-body for its substance and the ten inexhaustible wisdoms for its function. For this reason the Buddha himself speaks the name of the samādhi, and Samantabhadra speaks its function.” 〔0926c02〕 Realm: 「此是初三昧之境界，意明身土重重重重相入遍周廣大無盡限故。」 tr. “This is the realm of the first samādhi; the intent is to make clear that body and land enter one another layer upon layer upon layer, pervading everywhere, vast and without limit.” 〔0926c14〕 The explanation following the text raises ten senses in brief and concludes: 「如上修學普光明三昧，以觀法身根本智為體，以十無盡智為用，以發十無邊心為所行之行」 tr. “cultivating the samādhi of universal light as above, one takes the contemplation of the fundamental wisdom of the dharma-body for its substance, the ten inexhaustible wisdoms for its function, and the giving rise to the ten boundless minds for the practice that is practiced” 〔0926c25〕; on the simile of Rāhu: 「明能攝日光令世生惱。以羅云攝，睺云惱也。」 tr. “It makes clear that he can seize the light of the sun and cause vexation to the world; for ‘Rā’ means seizing and ‘hu’ means vexation.” 〔0927a09〕
Recorded without adjudication: of the explanations of the ancient worthies upon this concentration, what survives is the single line of Chengguan's Shu (the outline into five parts · the judgement of substance and function · the explanation of the ten clauses in five pairs · the explanation of dharma, simile, and joining); the Chao passes it over in a single sentence; the Tanxuan ji and the Souxuan ji are lacking, because the text they explain has no such chapter; and Li Tongxuan's treatise has no explanation set out concentration by concentration. Such is the fullness and brevity of the several houses, and it is here recorded.
VII. Cross-Reading and Lineage
〔not found〕 — in the books that carry the framework of the Huayan school's doctrinal classification (the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huanyuan guan T45n1876), the items 「十定」 tr. “the ten concentrations” and 「普光明三昧」 tr. “the samādhi of universal light” are alike wholly absent; for this unit no verbatim chain of descent through the treatises of the school can be set up. This absence is recorded in accordance with fact, and the descent belonging to another chapter is not put in its place.
Within the chapter, however, there is this line of descent: the track of 「標、釋、結」 tr. “statement, explanation, conclusion” set up by the first concentration, and its pattern of five parts (the inexhaustibility of wisdom · the boundlessness of mind · mastery in concentration · the skillful manifesting by wisdom · the transcendence of contemplation), are held in common by the nine concentrations that follow in this chapter — and Chengguan's general outline, 「十定即為十段，各有標、釋、結」 tr. “the ten concentrations make ten sections, each having a statement, an explanation, and a conclusion” 〔T35n1735 0842c11〕, makes just this point.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): chapter twenty-seven, The Ten Samādhis · the first, the great samādhi of universal light, from 〔T10n0279 0213a22〕 up to just before 〔0213c21〕 (the boundary before the opening question of the second, the samādhi of subtle light). The opening question 0213a22 · the ten kinds of inexhaustible dharmas 0213a24 (concluded 0213a29–b01) · the ten kinds of boundless mind 0213b01 (concluded 0213b11) · the ten kinds of wisdom of differentiation in entering samādhi 0213b12 (concluded 0213b17) · the ten kinds of skillful wisdom in entering the great samādhi 0213b18 · the manifesting of body on the lotus flower 0213b19 · the gathering clause, neither one nor many, 0213b26–27 · the simile of the asura 0213b27 · the joining that sets the ascendant off against the inferior 0213c06 · the statement of the transcendence of contemplation 0213c13 · the simile of the contemplation of impurity 0213c15 · the joining 0213c16 · the concluding name 0213c19.
- Buddhabhadra, T278 (the Jin translation): 〔the sixty-fascicle text is lacking〕 — it has no chapter of the Ten Samādhis (after chapter twenty-two, The Ten Grounds, there follows directly chapter twenty-three, The Ten Clarities).
- Chengguan, Huayan jing shu T35n1735: the outline and explanation of the first concentration of the chapter The Ten Samādhis, 0842c11–0842c28 (up to the boundary of the second, the samādhi of subtle light); the general outline of the ten concentrations 0842c11 · the five parts 0842c12–13 · the judgement of substance and function 0842c14 · the ten clauses in five pairs of the inexhaustibility of wisdom 0842c15–18 · the boundlessness of mind 0842c18–20 · mastery in concentration 0842c20–22 · the skillful manifesting by wisdom 0842c22–25 · the transcendence of contemplation 0842c25–27.
- Chengguan, Yanyi chao T36n1736: the subcommentary on this chapter begins 0579c24 · the first concentration 0581c23.
- Fazang, Tanxuan ji T35n1733 · Zhiyan, Souxuan ji T35n1732 · Li Tongxuan, Lun T36n1739: for this concentration 〔not found〕 (the reason is given under rubric VI).
- Variant readings: within the range of T279 covered by this unit, 〔0213a22〕–〔0213c20〕, the Taishō base text carries 1 collation note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0213b20〕跏【大】｜加【聖】. The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer.
- Notes of the original printing, recorded for the record: 1 item (notes of the original Taishō printing / CBETA editorial remarks, carrying no
<app>collation and not counted among the Taishō collation notes listed above): 〔0213b20＋〕西福寺本住以下缺損.