1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯
2.No. 222 光讚經，西晉三藏竺法護譯
3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯
4.No. 220大般若經第二會，三藏法師玄奘奉詔譯
5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm
6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze
7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/
三摩地品第十六
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atha khalv āyuṣmān subhūtir bhagavantam etad avocat: katamad bhagavan bodhisattvasya mahāsattvasya mahāyānam? kathaṃ bhagavan bodhisattvo mahāsattvo mahāyanasaṃprasthito veditavyaḥ? kutas tad yānaṃ niryāsyati? kva vā tad yānaṃ sthāsyati? ko vā tena yānena niryāsyati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat: yat subhūte (psp1-2: 59) evaṃ vadasi, katamad bodhisattvasya mahāsattvasya mahāyānam iti. ṣaṭ pāramitāḥ subhūte bodhisattvasya mahāsattvasya mahāyānam. katamāḥ ṣaṭ? dānapāramitā śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā. subhūtir āha: katamā bhagavan bodhisattvasya mahāsattvasya dānapāramitā? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktaiś cittotpādair dānaṃ dadāti yad utādhyātmikabāhyāni vastūni tāni ca sarvasattvasādhāraṇāni kṛtvānuttarāyai samyaksaṃbodhaye pariṇāmayati, parāṃś ca tatra samādāpayaty anupalambhayogena. iyaṃ subhūte bodhisattvasya mahāsattvasya dānapāramitā. subhūtir āha: katamā bhagavan bodhisattvasya mahāsattvasya śīlapāramitā? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktaiś cittotpādaiḥ, ātmanā ca daśa kuśalān karmapathān samādāya vartate, parāṃś ca daśa kuśale karmapathe samādāpayaty anupalambhayogena. iyaṃ subhūte bodhisattvasya mahāsattvasya aparāmṛṣṭā śīlapāramitā. subhūtir āha: katamā bhagavan bodhisattvasya mahāsattvasya kṣāntipāramitā? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktaiś cittotpādaiḥ, ātmanā ca kṣāntisamāpanno bhavati, parāṃś ca kṣāntau samādāpayaty anupalambhayogena. iyaṃ subhūte bodhisattvasya mahāsattvasya kṣāntipāramitā. subhūtir āha: katamā bhagavan bodhisattvasya mahāsattvasya vīryapāramitā? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktair manasikāraiḥ pañcasu pāramitāsu anikṣiptadhuro viharati, parāṃś ca tāsu pañcasu pāramitāsu samādāpayaty anupalambhayogena. iyaṃ subhūte bodhisattvasya mahāsattvasya vīryapāramitā. subhūtir āha: katamā bhagavan bodhisattvasya mahāsattvasya dhyānapāramitā? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpadyate, (psp1-2: 60) na ca teṣāṃ vaśenopapadyate, parāṃś ca dhyāneṣu samādāpayaty anupalambhayogena. iyaṃ subhūte bodhisattvasya mahāsattvasya dhyānapāramitā. subhūtir āha: katamā bhagavan bodhisattvasya mahāsattvasya prajñāpāramitā? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktena cittena sarvadharmān nābhiniviśate, sarvadharmāṇāṃ ca prakṛtiṃ pratyavekṣate, sarvadharmaprakṛtipratyavekṣāyāṃ ca sattvāṃś ca samādāpayaty anupalaṃbhayogena. iyaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitā. idaṃ subhūte bodhisattvasya mahāsattvasya mahāyānam. ity upāyakauśalasaṃbhāraḥ |
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221：摩訶般若波羅蜜問摩訶衍品第十九 是時須菩提白佛言：何等為菩薩摩訶薩大誓？世尊！云何當知菩薩趣大乘？乘是乘當至何所？誰當成是乘者？佛告須菩提言：六波羅蜜是菩薩摩訶薩之大乘。何等為六？檀、尸、羼、惟逮、禪、般若波羅蜜。須菩提白佛言：何等為菩薩檀波羅蜜？佛告言：菩薩摩訶薩布施意應薩云若，內外所有布施已，持是功德盡施眾生，與眾生共發阿耨多羅三耶三菩；是為菩薩摩訶薩檀波羅蜜。須菩提白佛言：何等為尸波羅蜜？佛言：菩薩持戒發意應薩云若，自持十善，教他人行十善、亦無所倚；是為菩薩不[打-丁+此]戒應無所倚。須菩提白佛言：何等為羼波羅蜜？佛言：菩薩自具足於忍地，復勸他人令行忍辱而無所倚；是為菩薩摩訶薩行羼波羅蜜。須菩提白佛言：何等為惟逮波羅蜜？佛言：菩薩意應薩云若，不廢五波羅蜜，亦復立眾生於五波羅蜜而無所倚；是為菩薩惟逮波羅蜜。須菩提白佛言：何等為禪波羅蜜？佛言：菩薩摩訶薩以薩云若意，自以漚惒拘舍羅入諸禪，不隨禪生，亦復教他人使行禪而無所倚；是為菩薩禪波羅蜜。須菩提白佛言：何等為菩薩般若波羅蜜？佛言：菩薩摩訶薩以薩云若意，不入於諸法而觀諸法之性而無所倚，亦復教他人令不入於諸法而觀諸法之性而無所倚；是為菩薩摩訶薩般若波羅蜜，是為菩薩摩訶薩摩訶衍。 |
222：摩訶般若波羅蜜三昧品第十六 賢者須菩提白佛言：唯，天中天！何謂菩薩摩訶薩摩訶衍僧那？何謂菩薩摩訶薩摩訶衍？學大乘者何所誓志於衍？衍何所住、從何生？衍中誰為成衍者？佛告須菩提：如須菩提之所問也：何所菩薩摩訶薩衍者？六波羅蜜則為菩薩摩訶薩摩訶衍也。何等六？檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。彼何謂檀波羅蜜？於是，須菩提！菩薩摩訶薩遵崇發心存薩芸若而行布施，內外所有一切不惜，以給眾生，以為堅固，不備怨敵，則以勸助阿耨多羅三耶三菩；是為菩薩摩訶薩檀波羅蜜。何等菩薩摩訶薩尸波羅蜜？於是菩薩摩訶薩遵崇發心存薩芸若，身自奉行十善之事，復以十善勸助人不墮顛倒，亦無所得；是為菩薩摩訶薩於尸波羅蜜無所亡失，不墮顛倒，亦無所得。須菩提白佛言：唯，天中天！何謂菩薩摩訶薩羼波羅蜜？佛告須菩提：於是菩薩摩訶薩己身能具足忍辱，教化他人立於忍辱，不墮顛倒，亦無所得；是為菩薩摩訶薩羼波羅蜜！須菩提白佛言：唯，天中天！何謂菩薩摩訶薩惟逮波羅蜜？佛告須菩提：菩薩摩訶薩其心遵崇薩芸若慧，於五波羅蜜不以踈遠，以五波羅蜜教化眾生，不墮顛倒，亦無所得；是為菩薩摩訶薩惟逮波羅蜜！須菩提又問世尊：唯，天中天！何謂菩薩摩訶薩禪波羅蜜？佛告須菩提：菩薩摩訶薩遵崇發心存薩芸若慧，己身常以漚惒拘舍羅行禪三昧，不隨順從三昧而生也，亦教人令學禪定，不墮顛倒，亦無所得；是為菩薩摩訶薩禪波羅蜜！須菩提白佛言：唯，天中天！何等為菩薩摩訶薩般若波羅蜜？佛告須菩提：菩薩摩訶薩遵崇發心薩芸若慧，於一切法無依倚，觀於諸法一切本淨，不墮顛倒，亦無所得。於一切法以無所著，以觀諸法一切本淨，則以斯法教化眾生，不墮顛倒，亦無所得；是為菩薩摩訶薩般若波羅蜜，是為菩薩摩訶薩摩訶衍也。 |
223：摩訶般若波羅蜜經問乘品第十八(丹本名為摩訶衍品) 爾時須菩提白佛言：世尊！何等是菩薩摩訶薩摩訶衍？云何當知菩薩摩訶薩發趣大乘？是乘發何處？是乘至何處？當住何處？誰當乘是乘出者？佛告須菩提：汝問何等是菩薩摩訶衍？須菩提！六波羅蜜是菩薩摩訶薩摩訶衍。何等六？檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。云何名檀那波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，內外所有布施共一切眾生迴向阿耨多羅三藐三菩提，用無所得故。須菩提！是名菩薩摩訶薩檀那波羅蜜。云何名尸羅波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，自行十善道亦教他行十善道，以無所得故。是名菩薩摩訶薩尸羅波羅蜜。云何名羼提波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，自具足忍辱亦教他行忍辱，以無所得故。是名菩薩摩訶薩羼提波羅蜜。云何名毘梨耶波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，行五波羅蜜懃修不息，亦安立一切眾生於五波羅蜜，以無所得故。是名菩薩摩訶薩毘梨耶波羅蜜。云何名禪那波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，自以方便入諸禪不隨禪生，亦教他令入諸禪，以無所得故。是名菩薩摩訶薩禪那波羅蜜。云何名般若波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，不著一切法亦觀一切法性，以無所得故，亦教他不著一切法亦觀一切法性，以無所得故。是名菩薩摩訶薩般若波羅蜜。須菩提！是為菩薩摩訶薩摩訶衍。 |
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220：第二分三摩地品第十六 爾時，具壽善現白佛言：世尊！何等是菩薩摩訶薩大乘相？齊何當知菩薩摩訶薩發趣大乘？如是大乘從何處出？至何處住？如是大乘為何所住？誰復乘是大乘而出？佛告善現：汝初所問何等是菩薩摩訶薩大乘相者？善現！六波羅蜜多是菩薩摩訶薩大乘相。云何為六？謂布施波羅蜜多、淨戒波羅蜜多、安忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、般若波羅蜜多。1)善現！云何布施波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自捨一切內外所有，亦勸他捨內外所有，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩布施波羅蜜多。2)善現！云何淨戒波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自受持十善業道，亦勸他受持十善業道，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩淨戒波羅蜜多。3)善現！云何安忍波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自具增上安忍，亦勸他具增上安忍，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩安忍波羅蜜多。4)善現！云何精進波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自於五波羅蜜多勤修不捨，亦勸他於五波羅蜜多勤修不捨，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩精進波羅蜜多。5)善現！云何靜慮波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自方便善巧入諸靜慮、無量、無色，終不隨彼勢力受生，亦能勸他方便善巧入諸靜慮、無量、無色，不隨彼定勢力受生，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩靜慮波羅蜜多。6)善現！云何般若波羅蜜多？若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，自如實觀察一切法性，於諸法性無取無著，亦勸他如實觀察一切法性，於諸法性無取無著，持此善根與一切有情同共迴向一切智智。善現！是為菩薩摩訶薩般若波羅蜜多。善現當知！是為菩薩摩訶薩大乘相。 |
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CHAPTER 15 THE CONCENTRATIONS
19,11. THE EQUIPMENT WITH SKILL IN MEANS.
III. The meaning of "great vehicle". 1. Its constituents.
*Subhuti: What is the great vehicle of the Bodhisattva, the great being? How should a Bodhisattva be known as one who has set out in the great vehicle? Where from will that vehicle go forth? Where will it come to a halt? Who will go forth by means of that great vehicle?
* The Lord: With regard to what you say, "what is the great vehicle of a Bodhisattva?" The six perfections are the great vehicle of a Bodhisattva.
Subhuti: What are a Bodhisattva's six perfections?
The Lord: A Bodhisattva's perfection of giving consists in that, with productions of thought associated with the knowledge of all modes, he gives gifts, i.e. inward and outward things, makes these common to all beings and dedicates them to full enlightenment; and he instigates others also to do likewise; but always without basing himself on anything. The untarnished perfection of morality of a Bodhisattva consists in that 1 he himself undertakes to observe the ten ways of wholesome action and instigates others also thereto, but without basing himself on anything; his perfection of patience in that he himself becomes one who has achieved patience and also instigates others thereto, but without basing himself on anything (PI95); his perfection of vigour in that he dwells persistently in the five perfections and instigates others also thereto, but without basing himself on anything; his perfection of concentration in that he himself enters into the trances with skill in means and is not reborn on account of them, that he instigates others also to do likewise, and that he never bases himself on anything. His perfection of wisdom consists in that he does not settle down in any dharma, contemplates the essential original nature of all dharmas, also instigates other beings to the contemplation of all dharmas, but never bases himself on anything. This Subhuti, is the great vehicle of a Bodhisattva, a great being.
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punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad utādhyātmaśūnyatā bahirdhāśūnyatā adhyātmabahirdhāśūnyatā śūnyatāśūnyatā mahāśūnyatā paramārthaśūnyatā saṃskṛtaśūnyatā asaṃskṛtaśūnyatā atyantaśūnyatā anavarāgraśūnyatā anavakāraśūnyatā prakṛtiśūnyatā sarvadharmaśūnyatā svalakṣaṇaśūnyatā anupalambhaśūnyatā abhāvasvabhāvaśūnyatā bhāvaśūnyatā abhāvaśūnyatā svabhāvaśūnyatā parabhāvaśūnyatā. tatra katamā adhyātmaśūnyatā? adhyātmikā dharmā ucyante cakṣuḥ śrotraṃ ghrāṇaṃ jihvā kāyo manaḥ, tatra cakṣuś cakṣuṣā śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, śrotraṃ śrotreṇa śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, ghrāṇaṃ ghrāṇena śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, jihvā jihvayā śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyā eṣā, kāyaḥ kāyena śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, mano manasāśūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate adhyātmaśūnyatā. tatra katamā bahirdhāśūnyatā? ye bahirdhā dharmās tadyathā rūpaśabdagandharasasparśa-dharmāḥ, tatra rūpaṃ rūpeṇa śūnyam akūṭasthāvināśitām (psp1-2: 61) upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, evaṃ śabdagandharasasparśāḥ, dharmā dharmaiḥ śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā, iyam ucyate bahirdhāśūnyatā. tatra katamā adhyātmabahirdhāśūnyatā? ṣaḍ ādhyātmikāny āyatanāni ṣaḍ bāhyāny āyatanāni, iyam ucyate adhyātmabahirdhāśūnyatā. tatra katame adhyātmikā dharmā bahirdhādharmaiḥ śūnyāḥ? cakṣuḥśrotraghrāṇajihvākāyamanāṃsy adhyātmikāni rūpaśabdagandharasasparśadharmaiḥ śūnyāny akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā. tatra katame bahirdhā dharmā adhyātmikair dharmaiḥ śūnyāḥ? rūpaśabdagandharasasparśadharmāś cakṣuḥśrotraghrāṇajihvākāyamanobhiḥ śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā, iyam ucyate adhyātmabahirdhāśūnyatā. tatra katamā śūnyatāśūnyatā? yā sarvadharmāṇāṃ śūnyatā tayā śūnyatayā śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyā eṣā, iyam ucyate śūnyatāśūnyatā. tatra katamā mahāśūnyatā? pūrvā dik pūrvayā diśā śūnyā, evaṃ dakṣiṇā paścimā uttarā uttarapūrvā pūrvadakṣiṇā dakṣiṇapaścimā paścimottarā adha ūrdhvā dik ūrdhvayā diśā śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir āsām eṣā, iyam ucyate mahāśūnyatā. tatra katamā paramārthaśūnyatā? paramārtha ucyate nirvāṇaṃ, tac ca nirvāṇena śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate paramārthaśūnyatā. tatra katamā saṃskṛtaśūnyatā? saṃskṛta ucyate kāmadhātū rūpadhātur ārūpyadhātuś ca, tatra kāmadhātuḥ kāmadhātunā śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, rūpadhātū rūpadhātunā śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, ārūpyadhātur ārūpyadhātunā śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate saṃskṛtaśūnyatā. tatra katamā asaṃskṛtaśūnyatā? asaṃskṛta ucyate yasya notpādo na nirodho na sthitir nānyathātvam, idam ucyate asaṃskṛtam (psp1-2: 62) asaṃskṛtena śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate asaṃskṛtaśūnyatā. tatra katamā atyantaśūnyatā? yasyānto nopalabhyate tad atyantam atyantena śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate atyantaśūnyatā. tatra katamā anavarāgraśūnyatā? yasya naivāgraṃ nāvaram upalabhyate, tasya madhyābhāvaḥ, yasya ca nādir na madhyaṃ nāvaram upalabhyate tasya nāgatir na gatiḥ, ādimadhyāvasānāny api ādimadhyāvasānaiḥ śūnyāny akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā, iyam ucyate anavarāgraśūnyatā. tatra katamā anavakāraśūnyatā? yasya dharmasya na kaścid avakāraḥ, avakāro nāma avikiraṇaṃ choraṇam utsargaḥ, anavakāro 'navakāreṇa śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate anavakāraśūnyatā. tatra katamā prakṛtiśūnyatā, yā sarvadharmāṇāṃ prakṛtiḥ saṃskṛtānāṃ vā asaṃskṛtānāṃ vā na śrāvakaiḥ kṛtā na pratyekabuddhaiḥ kṛtā na tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ kṛtā nāpakṛtā, prakṛtiḥ prakṛtyā śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyā eṣā, iyam ucyate prakṛtiśūnyatā. tatra katamā sarvadharmaśūnyatā? sarvadharmā ucyante rūpaṃ vedanā saṃjñā saṃskārā vijñānaṃ cakṣuḥ śrotraṃ ghrāṇaṃ jihvā kāyo manorūpaśabdagandharasaspraṣṭavyadharmā cakṣurvijñānaṃ śrotravijñānaṃ ghrāṇavijñānaṃ jihvāvijñānaṃ kāyavijñānaṃ manovijñānaṃ cakṣuḥsaṃsparśaḥ śrotrasaṃsparśo ghrāṇasaṃsparśo jihvāsaṃsparśaḥ kāyasaṃsparśo manaḥsaṃsparśaś cakṣuḥsaṃsparśapratyayā vedanā śrotrasaṃsparśapratyayā vedanā ghrāṇasaṃsparśapratyayā vedanā jihvāsaṃsparśapratyayā vedanā kāyasaṃsparśapratyayā vedanā manaḥsaṃsparśapratyayā vedanā saṃskṛtā dharmā asaṃskṛtā dharmā ima ucyante sarvadharmāḥ. tatra dharmā dharmaiḥ śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā, iyam ucyate sarvadharmaśūnyatā. tatra katamā svalakṣaṇaśūnyatā? rūpeṇālakṣaṇaṃ rūpam, anubhavalakṣaṇā (psp1-2: 63) vedanā, udgrahaṇalakṣaṇā saṃjñā, abhisaṃskāralakṣaṇāḥ saṃskārā, vijānanālakṣaṇaṃ vijñānaṃ vistareṇa kartavyaṃ, yac ca saṃskṛtānāṃ dharmāṇāṃ lakṣaṇālakṣaṇaṃ, yac cāsaṃskṛtānāṃ dharmāṇāṃ lakṣaṇālakṣaṇaṃ sarva ete dharmāḥ svalakṣaṇeṇa śūnyā akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā, iyam ucyate svalakṣaṇaśūnyatā. tatra katamā anupalambhaśūnyatā? ye dharmā atītānāgatapratyutpannās te nopalabhyante. tat kasya hetoḥ? nātīta anāgatā upalabhyante nāpy anāgata atītā, na pratyutpanne 'tītānāgatā upalabhyante, nāpy atītānāgatayoḥ pratyutpannā eṣām iyam anupalabdhir ādiviśuddhitvād akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir eṣām eṣā, iyam ucyate anupalambha-śūnyatā. tatra katamā abhāvasvabhāvaśūnyatā? nāsti sāṃyogikasya dharmasya svabhāvaḥ pratītyasamutpannatvāt, saṃyogaḥ saṃyogena śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate abhāvasvabhāvaśūnyatā. tatra katamā bhāvaśūnyatā? bhāva ucyate pañcopādānaskandhāḥ, sa ca bhāvo bhāvena śūnyo 'kūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate bhāvaśūnyatā. tatra katamā abhāvaśūnyatā? abhāva ucyate asaṃskṛtaṃ, tac cāsaṃskṛtam asaṃskṛtena śūnyam akūṭasthāvināśitām upādāya. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate abhāvaśūnyatā. tatra katamā svabhāvaśūnyatā? svabhāvo hi prakṛtir aviparītatā tasyā yā tayā śūnyatā akūṭasthāvināśitām upādāya, na sā jñānena darśanena ca kṛtā. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate svabhāvaśūnyatā. tatra katamā parabhāvaśūnyatā? yā utpādād vā tathāgatānāṃ anutpādād vā sthitaivaiṣā dharmāṇāṃ dharmatā dharmasthititā dharmadhātur dharmaniyāmatā tathatā avitathatā ananyatathatā bhūtakoṭis tasyā yā tayā śūnyatā akūṭasthāvināśitām upādāya, na sā pareṇa kṛtā. tat kasya hetoḥ? prakṛtir asyaiṣā, iyam ucyate parabhāvaśūnyatā. idam ucyate subhūte bodhisattvasya mahāsattvasya mahāyānam. iti jñānasaṃbhāraḥ |
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221：又，須菩提！復有摩訶衍，內空、外空乃至有無空是也。何等為內空？內法是謂眼耳鼻舌身意。眼本空，不著垢亦不壞。何以故？本性爾。耳耳本空，鼻鼻本空，舌舌本空，身身本空，意意本空，亦不著垢亦不壞。何以故？本性爾。是為內空。何等為外空？謂色聲香味細滑法。色本空，亦不著垢亦不壞。何以故？色本性爾。聲香味細滑法皆爾。何以故？本性空故。是為外空。何等為內外空？內六衰、外六衰，是為內外法。以外法故內法空，以內法故外法空，亦不著亦不壞。何以故？本性爾。是為內外空。何等為空空？諸法之空，持諸法空空於空，是為空空。何等為大空？八方上下皆空，是為大空。何等為最空？泥洹是不著不壞，是為最空。何等為有為空？從不著不壞本至三界空，是為有為空。何等為無為空？不生不滅住於不異，從不著不壞皆空。何以故？本空故。是為無為空。何等為至竟空？所可不得邊際者，是為至竟空。何等為不可得原空？諸可來者不知所從來，無有處故，是為無有原空。何等為無作空？於諸法無所棄，是為無作空。何等為性空？諸法所有性及有為、無為性，非羅漢、辟支佛、諸佛世尊所不作，是為性空。何等為諸法空？諸法者，謂五陰、十二衰、十八性，有為法、無為法，是為諸法。從不著不壞至諸法之性，是為諸法空。何等為自相空？色相所受相，是所持相為想所有相，便有所覺相是為識。乃至有為、無為相，從有為、無為相至諸法皆悉空，是為自相空。何等為無所得空？從無著無壞至無所得法，亦無所得，是為無所得空。何等為無空？於中無所見，是為無空。何等為有空？諸法無有偶者，於諸合會中皆無有實，是為有空。何等為有無空？於諸聚會中亦無有實，是為有無空。復次，須菩提！有以有為空，無以無為空，異以異為空。何等為有？有者謂五陰性，性以性為空，是為有空。何等為無？以無為空，無所成，無所成為空。空者亦非知可作、亦非見可作。何等為餘事空？有佛無佛法性法寂如，及爾真際住如故。以是異空，是為餘事空。須菩提！是為菩薩摩訶薩摩訶衍。 |
222：復次，須菩提！菩薩摩訶薩摩訶衍者，諸內為空、外亦為空、內外悉空、空亦復空、至號大空、真妙之空、清淨之空、有為空、無為空、自然相空、一切法空、無所得空、無有空而自為空、而有所見無所有空。彼何謂為內空？謂內法者，眼、耳、鼻、舌、身、意。彼所謂眼、眼所見者，則亦為空，不可毀傷、不可壞起。所以者何？本淨故也。其耳、耳所聽者，則亦為空，不可毀傷、不可壞起。所以者何？本淨故也。其鼻、鼻所嗅者，則亦為空，不可毀傷、不可壞起。所以者何？本淨故也。其舌、舌所甞味者，則亦為空，不可毀傷、不可壞起。所以者何？本淨故也。其身、身所受者，亦復為空，不可毀傷、不可壞起。所以者何？本淨故也。其心、心所念者，亦復為空，不可毀傷、不可壞起。所以者何？本淨故也。是謂內空。彼何謂外空？外所云法、色、聲、香、味、細滑念也。其色、色者，亦復為空，不可毀傷、不可壞起。所以者何？本淨故也。是色、聲、香、味、細滑、法空，不可毀傷、不可壞起。所以者何？本淨故也。彼何謂內外法空？內六入、外六入是為內外法空。彼何謂外法空？不可毀傷、不可壞起。所以者何？本淨故也。是內法、外法則悉空故，故不可毀傷、不可壞起。所以者何？本淨故也。是為內外法空。彼何謂空亦空？謂一切法空、諸法空、亦此空空，是謂空空。彼何謂為大空？所謂東方亦空、南方、西方、北方、東南、西南、西北、東北方、上方、下方，皆亦悉空，不可毀傷、不可壞起。所以者何？本淨故也。何謂真妙空者？曰無為者也。其無為者，無為亦空，不可毀傷、不可壞起。所以者何？本淨故也。是謂真妙空。彼何謂所有空？所有空者，謂欲界、色界、無色界空，不可毀傷、不可壞起。所以者何？本淨故也。彼何謂無為空？所謂無為空者，不起不滅、亦不自在、亦無所住，存在真諦，是為無為空。彼所謂無為空，其無為空者，不可毀傷、不可壞起。所以者何？本淨故也。彼何謂究竟空？究竟空者，謂不可得崖際。所以者何？本淨故也。是謂究竟空。彼何謂廣遠空？謂不見來，亦無所得。所以者何？本淨故也。是謂廣遠空。彼何謂不分別空？彼無能捨法，亦無所住。所以者何？本淨故也。是為不分別空。彼何謂本淨空？悉能解了一切諸法悉為本淨，有為、無為，非聲聞所作，非辟支佛所作。是謂本淨空。彼何謂一切法空？一切法者，謂色、痛痒、思想、生死、識，眼、耳、鼻、舌、身、意，色、聲、香、味、細滑之法，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，眼所更、耳、鼻、舌、身、意所更痛痒之事。有為法、無為法。是謂為一切法空。諸法法空，無所毀傷、不可壞起。所以者何？用本淨故。是謂一切法空。彼何謂自然相空？為色相故，色無所有相，受痛痒、思相、造生死相、知生死識相，痛痒、思想、生死、識，亦復如是。眼、耳、鼻、舌、身、意，色、聲、香、味、細滑、法，及十八種一切所更有為法相、無為法相，是一切法自然相空。彼何謂不可得無所有空？一切諸法亦不可得，無所毀害、不可壞起。所以者何？本淨故也。是謂不可得無所有空。彼何謂無所有空？索所有形貌而不可得。是謂無所有空。彼何謂自然空？無有合會為自然。是為自然空。彼何謂其無所有自然空者？其自然者，無有合會。是謂其無所有自然空也。復次，須菩提！其所有者，所有空。無所有者，無所有空。自然者，自然空。為他故者，他故亦空。彼何謂所有所有空？謂五陰也。彼五陰者，所有所有空。是謂所有所有空。何謂無所有無所有空？謂無為也。彼無為者，無為故空。是謂無所有無所有空。何謂自然自然空？其為空者，則無有相、亦無所作、亦無所見。是謂自然空！彼何謂為他故空？假使怛薩阿竭興出現者，若怛薩阿竭不興出現，其法常住，其法界亦寂滅故無本，無本斯則本際，其於此者為他空，是謂為他故空。是謂，須菩提！菩薩摩訶薩摩訶衍也。 |
223：復次，須菩提！菩薩摩訶薩復有摩訶衍，所謂內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空。 須菩提白佛言：何等為內空？ 佛言：內法名眼耳鼻舌身意。眼眼空，非常非滅故。何以故？性自爾。耳耳空、鼻鼻空、舌舌空、身身空、意意空，非常非滅故。何以故？性自爾。是名內空。何等為外空？外法名色聲香味觸法。色色空，非常非滅故。何以故？性自爾。聲聲空、香香空、味味空、觸觸空、法法空，非常非滅故。何以故？性自爾。是名外空。何等為內外空？內外法名內六入、外六入。內法內法空，非常非滅故。何以故？性自爾。外法外法空，非常非滅故。何以故？性自爾。是名內外空。何等為空空？一切法空，是空亦空，非常非滅故。何以故？性自爾。是名空空。何等為大空？東方東方相空，非常非滅故。何以故？性自爾。南西北方四維上下南西北方四維上下空，非常非滅故。何以故？性自爾。是名大空。何等為第一義空？第一義名涅槃。涅槃涅槃空，非常非滅故。何以故？性自爾。是名第一義空。何等為有為空？有為法名欲界色界無色界。欲界欲界空，色界色界空，無色界無色界空，非常非滅故。何以故？性自爾。是名有為空。何等為無為空？無為法名若無生相無住相無滅相。無為法無為法空，非常非滅故。何以故？性自爾。是為無為空。何等為畢竟空？畢竟名諸法畢竟不可得，非常非滅故。何以故？性自爾。是名畢竟空。何等為無始空？若法初來處不可得，非常非滅故。何以故？性自爾。是名無始空。何等為散空？散名諸法無滅。非常非滅故。何以故？性自爾。是為散空。何等為性空？一切法性，若有為法性若無為法性，是性非聲聞、辟支佛所作，非佛所作亦非餘人所作，是性性空，非常非滅故。何以故？性自爾。是名性空。何等為自相空？自相名色壞相、受受相、想取相、行作相、識識相，如是等有為無為法各各自相空，非常非滅故。何以故？性自爾。是名自相空。何等為諸法空？諸法名色受想行識，眼耳鼻舌身意，色聲香味觸法，眼界色界眼識界，乃至意界法界意識界。是諸法諸法空，非常非滅故。何以故？性自爾。是為諸法空。何等為不可得空？求諸法不可得是不可得空。非常非滅故。何以故？性自爾。是名不可得空。何等為無法空？若法無，是亦空，非常非滅故。何以故？性自爾。是名無法空。何等為有法空？有法名諸法和合中有自性相，是有法空，非常非滅故。何以故？性自爾。是名有法空。何等為無法有法空？諸法中無法，諸法和合中有自性相，是無法有法空，非常非滅故。何以故？性自爾。是名無法有法空。復次，須菩提！法法相空，無法無法相空，自法自法相空，他法他法相空。何等名法法相空？法名五蔭，五蔭空，是名法法相空。何等名無法無法相空？無法名無為法，是名無法無法空。何等名自法自法空？諸法自法空，是空非知作、非見作，是名自法自法空。何等名他法他法空？若佛出、若佛未出，法住、法相、法位、法性、如、實際，過此諸法空，是名他法他法空。是名菩薩摩訶薩摩訶衍。 |
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220：復次，善現！菩薩摩訶薩大乘相者，謂內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空。1)云何內空？內謂內法，即是眼、耳、鼻、舌、身、意。當知此中眼由眼空非常非壞，乃至意由意空非常非壞。何以故？本性爾故。善現！是為內空。2)云何外空？外謂外法，即是色、聲、香、味、觸、法。當知此中色由色空非常非壞，乃至法由法空非常非壞。何以故？本性爾故。善現！是為外空。3)云何內外空？內外謂內外法，即內六處及外六處。當知此中內法由外法空非常非壞，外法由內法空非常非壞。何以故？本性爾故。善現！是為內外空。4)云何空空？空謂一切法空，此空復由空空非常非壞。何以故？本性爾故。善現！是為空空。5)云何大空？大謂十方，即東西南北四維上下。當知此中東方由東方空非常非壞，乃至下方由下方空非常非壞。何以故？本性爾故。善現！是為大空。6)云何勝義空？勝義謂涅槃。當知此中涅槃由涅槃空非常非壞。何以故？本性爾故。善現！是為勝義空。7)云何有為空？有為謂欲界、色界、無色界。當知此中欲界由欲界空非常非壞，色、無色界由色、無色界空非常非壞。何以故？本性爾故。善現！是為有為空。8)云何無為空？無為謂無生、無滅、無住、無異。當知此中無為由無為空非常非壞。何以故？本性爾故。善現！是為無為空。9)云何畢竟空？畢竟謂若法究竟不可得。當知此中畢竟由畢竟空非常非壞。何以故？本性爾故。善現！是為畢竟空。10)云何無際空？無際謂無初、後際可得。當知此中無際由無際空非常非壞。何以故？本性爾故。善現！是為無際空。11)云何散無散空？散謂有放、有棄、有捨可得，無散謂無放、無棄、無捨可得。當知此中散無散由散無散空非常非壞。何以故？本性爾故。善現！是為散無散空。12)云何本性空？本性謂若有為法性、若無為法性，如是一切皆非聲聞、獨覺、菩薩、如來所作，亦非餘所作故名本性。當知此中本性由本性空非常非壞。何以故？本性爾故。善現！是為本性空。13)云何自共相空？自相謂一切法自相，如變礙是色自相，領納是受自相，取像是想自相，造作是行自相，了別是識自相，如是等若有為法自相，若無為法自相，是為自相。共相謂一切法共相，如苦是有漏法共相，無常是有為法共相，空、無我是一切法共相，如是等有無量共相。當知此中自共相由自共相空非常非壞。何以故？本性爾故。善現！是為自共相空。14)云何一切法空？一切法謂五蘊、十二處、十八界，有色無色，有見無見，有對無對，有漏無漏，有為無為，是為一切法。當知此中一切法由一切法空非常非壞。何以故？本性爾故。善現！是為一切法空。15)云何不可得空？不可得謂此中求諸法不可得。當知此中不可得由不可得空非常非壞。何以故？本性爾故。善現！是為不可得空。16)云何無性空？無性謂此中無少性可得。當知此中無性由無性空非常非壞。何以故？本性爾故。善現！是為無性空。17)云何自性空？自性謂諸法能和合自性。當知此中自性由自性空非常非壞。何以故？本性爾故。善現！是為自性空。18)云何無性自性空？無性自性謂諸法無能和合者性、有所和合自性。當知此中無性自性由無性自性空非常非壞。何以故？本性爾故。善現！是為無性自性空。19)復次，善現！有性由有性空，無性由無性空，自性由自性空，他性由他性空。云何有性由有性空？有性謂有為法，此有性由有性空。20)云何無性由無性空？無性謂無為法，此無性由無性空。21)云何自性由自性空？謂一切法皆自性空，此空非智所作，非見所作，亦非餘所作，是謂自性由自性空。22)云何他性由他性空？謂一切法若佛出世、若不出世，法住、法定、法性、法界、法平等性、法離生性、真如、不虛妄性、不變異性、實際，皆由他性故空，是謂他性由他性故空。善現當知！是為菩薩摩訶薩大乘相。 |
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19,12. THE EQUIPMENT WITH COGNITION. 2
Moreover, Subhuti, the great vehicle of the Bodhisattva, the great being, that is the emptiness of the subject, etc. to: the emptiness of other-being.
1. What is the emptiness of the subject? Dharmas on the subject- side are eye, ear, nose, tongue, body, and mind. Therein the eye is empty of the eye, on account of its being neither unmoved nor destroyed. And why? Because such is its essential nature. And so for the ear, etc. to: mind.
2. What is the emptiness of the object? Dharmas on the object-side are forms, sounds, smells, tastes, touch objects, and mind objects. Therein from is empty of form, on account of its being neither unmoved nor destroyed. For such is its essential nature. And so for sounds, etc. to : mind objects.
3. What is the emptiness of both subject and object? The six subjective sense fields and the six objective sense fields, these are the inward ( = subjective) and outward (=objective) dharmas. 3 How are the subjective empty of the objective dharmas? Eye, ear, nose, tongue, body, and mind are empty of forms, sounds, smells, tastes, touch objects and mind objects. (PI96) How are the objective empty of the subjective dharmas? Forms, sounds, smells, tastes, touch objects and mind objects are empty of eye, ear, nose, tongue, body, and mind, on account of their being neither unmoved nor destroyed. For such is their essential nature.
4. What is the emptiness of emptiness? The emptiness of all dharmas is empty of that emptiness, 4 on account of its being neither unmoved nor destroyed. For such is its essential nature.
5. What is the great emptiness? The Eastern direction is empty of the Eastern direction, on account of its being neither unmoved nor destroyed. For such is its essential nature. And so for the other nine directions. 5
6. What is the emptiness of ultimate reality? "Ultimate reality" means Nirvana. And that Nirvana is empty of Nirvana, 6 on account of its being neither unmoved nor destroyed. For such is its essential nature.
7. What is conditioned emptiness? "Conditioned" means the world of sense desire, the world of form, the formless world. Therein the world of sense desire is empty of the world of sense desire, on account of its being neither unmoved nor destroyed. For such is its essential nature. And so for the other two worlds.
8. What is unconditioned emptiness? "Unconditioned" means that of which there is no production, no stopping, no stability, no alteration. 7 The Unconditioned is empty of the Unconditioned, 8 on account of its being neither unmoved nor destroyed. For such is its essential nature.
9. What is infinite emptiness? That of which no end is got at, that infinite is empty of the infinite, 9 on account of its being neither unmoved nor destroyed. For such is its essential nature.
10. What is the emptiness without beginning or end? 1 0 That of which no beginning or end is got at, of that the middle is nonexistent. And that of which neither beginning nor middle nor end is got at, of that there is no coming or going. Beginning, middle, and end are also empty of beginning, middle, and end, on account of their being neither unmoved nor destroyed. For such is their essential nature.
11. What is the emptiness of nonrepudiation? 11 Of that dharma there is no repudiation. "Repudiation" means (PI97) casting off, spurning, letting go. The nonrepudiation is empty of the nonrepudiation, 12 on account of its being neither unmoved nor destroyed. For such is its essential nature.
12. What is the emptiness of essential nature? The essential (original) nature of all dharmas, be they conditioned or unconditioned, is not made by the Disciples, or by the Pratyekabuddhas, or by the Tathagatas, 13 nor is it removed by them. 13 The essential nature is empty of the essential nature, on account of its being neither unmoved nor destroyed. For such is its essential nature.
13. What is the emptiness of all dharmas? All dharmas means the five skandhas, the twelve sense fields, the six kinds of consciousness, the six kinds of contact, the six kinds of feeling conditioned by contact. Conditioned and unconditioned dharmas, these are called "all-dharmas". Therein all dharmas are empty of all-dharmas, on account of their being neither unmoved nor destroyed. For such is their essential nature.
14. What is the emptiness of own-marks! To be easily broken is the mark of form, experiencing that of feeling, taking up that of perception, together-making that of the formative forces, being aware that of consciousness. 14 (Likewise, suffering is the mark of the skandhas, resemblance to a venomous snake that of the elements, acting as a door of coming into being that of the sense fields; possessing the full complement of conditions that of conditioned coproduction; renunciation that of the perfection of giving, celibacy that of the perfection of morality, unshakability that of the perfection of patience, uncrushability that of the perfection of vigour, comprehension that of the perfection of concentration, nonattachment that of the perfection of wisdom; unshakability is the mark of the four trances, the four Unlimited, the four formless attainments; leading forth that of the thirty seven wings of enlightenment, detachment that of emptiness as a door to deliverance, quiet calm that of the signless as a door to deliverance, removal of suffering that of the wishless as a door to deliverance; delivering that of the deliverances, to be well massed that of the powers, to be well established that of the grounds of selfconfidence, to be indestructible that of the analytical knowledges, provision of what is beneficial that of the great friendliness, protection that of the great compassion, rejoicing that of the great sympathetic joy, noncommingling that of the great impartiality, to be something to which no one else has a claim is that of the eighteen special Buddhadharmas, and to be "before the eye" is the mark of the cognition of the knowledge of all modes). Whatever the mark of conditioned or of unconditioned dharmas, all these dharmas are empty of their own-marks, on account of their being neither unmoved nor destroyed. For such is their essential nature.
15. What is unascertainable emptiness! Those dharmas which are past, future, and present, are not got at. And why? In a past (dharma) the future (dharmas) cannot be got at: nor in a future the past; nor in a present (dharma) can the past and future (dharmas) be got at: nor in the past and future (dharmas) the present ones. The unascertainable emptiness is the nonapprehension of these, because they are pure from the very beginning, on account of their being neither unmoved nor destroyed. For such is their essential nature.
16. What is the emptiness of the nonexistence of own-being? There is no own-being of a dharma (acting) in causal connection, because of conditioned co-production. 15 The (causal) connection is empty of the (causal) connection, on account of its being neither unmoved nor des- troyed. For such is its essential nature.
17. What is the emptiness of existence? "Existence" means the five grasping skandhas. And that existence is empty of existence, 16 on account of its being neither unmoved nor destroyed. For such is its essential nature. (PI98)
18. What is the emptiness of nonexistence? "Nonexistence" means the Unconditioned. And that Unconditioned is empty of that Unconditioned, 17 on account of its being neither unmoved nor destroyed. For such is its essential nature.
19. What is the emptiness of own-being? Because own-being is the unpervertedness of essential nature, that is empty of this, on account of its being neither unmoved nor destroyed. For such is its essential nature. And it is not made by cognition and vision. And why? Because this is its essential nature.
20. What is the emptiness of other-being?19 This true nature of dharmas, which is established whether Tathagatas are produced or not produced, the established order of dharmas, the fixed sequence of Dharma, Suchness, Not-falseness, unaltered Suchness, the Reality limit ; 20 the emptiness of this of that, on account of its being neither unmoved nor destroyed. For such is its essential nature. Nor is it made by something else. 21 And why? Because this is its essential nature. This is called the great vehicle of the Bodhisattva, the great being.
3.
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punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, (psp1-2: 64) yad uta śūraṅgamo nāma samādhiḥ, ratnamudro nāma samādhiḥ, siṃhavikrīḍito nāma samādhiḥ, sucandro nāma samādhiḥ, candradhvajaketur nāma samādhiḥ, sarvadharmodgato nāma samādhiḥ, avalokitamūrdhvā nāma samādhiḥ, dharmadhātuniyato nāma samādhiḥ, niyatadhvajaketur nāma samādhiḥ, vajropamo nāma samādhiḥ, dharmapraveśamudro nāma samādhiḥ, samādhirājasupratiṣṭhito nāma samādhiḥ, raśmipramukto nāma samādhiḥ, balavyūho nāma samādhiḥ, samudgato nāma samādhiḥ, niruktinirdeśapraveśo nāma samādhiḥ, adhivacanasaṃpraveśo nāma samādhiḥ, digvilokito nāma samādhiḥ, ādhāraṇamudro nāma samādhiḥ, asaṃpramuṣito nāma samādhiḥ, sarvadharmasamavasaraṇasāgaramudro nāma samādhiḥ, ākāśasphāraṇo nāma samādhiḥ, tejovatī nāma samādhiḥ, apramāṇāvabhāso nāma samādhiḥ, asaṃgānāvaraṇo nāma samādhiḥ, sarvadharmapravṛttisamucchedo nāma samādhiḥ, raṇajaho nāma samādhiḥ, vairocano nāma samādhiḥ, animiṣo nāma samādhiḥ, aniketasthito nāma samādhiḥ, niścitto nāma samādhiḥ, vimalapradīpo nāma samādhiḥ, anantaprabho nāma samādhiḥ, prabhākaro nāma samādhiḥ, samantāvabhāso nāma samādhiḥ, śuddhasāro nāma samādhiḥ, vimalaprabho nāma samādhiḥ, ratikaro nāma samādhiḥ, vidyutpradīpo nāma samādhiḥ, akṣayo nāma samādhiḥ, vajramaṇḍalo nāma samādhiḥ, akṣayāpagato nāma samādhiḥ, aniñjyo nāma samādhiḥ, vivṛto nāma samādhiḥ, sūryapradīpo nāma samādhiḥ, candravimalo nāmasamādhiḥ, śuddhaprabhāso nāma samādhiḥ, ālokakaro nāma samādhiḥ, kārākāro nāma samādhiḥ, jñānaketur nāma samādhiḥ, vajropamo nāmasamādhiḥ, cittasthitir nāma samādhiḥ, samantāvaloko nāma samādhiḥ, supratiṣṭhito nāma samādhiḥ, ratnakoṭir nāma samādhiḥ, varadharmamudro nāma samādhiḥ, sarvadharmasamatā nāma samādhiḥ, ratijaho nāmasamādhiḥ, sarvadharmodgatapūrṇo nāma samādhiḥ, vikiraṇo nāma samādhiḥ, sarvadharmapadaprabhedo nāma samādhiḥ, samākṣaro nāma samādhiḥ, akṣarāpagato nāma samādhiḥ, ārambaṇacchedo nāma samādhiḥ, avikāro nāma samādhiḥ, aprakāro nāma samādhiḥ, nāma nimittāpraveśo nāma samādhiḥ, aniketacārī nāma samādhiḥ, timirāpagato nāma samādhiḥ, cāritravatī nāma samādhiḥ, acalo nāma samādhiḥ, viṣayatīrṇo nāma samādhiḥ, sarvaguṇasaṃcayopagato nāma samādhiḥ, cittasthitiniścito nāma (psp1-2: 65) samādhiḥ, śubhapuṣpitaśuddhir nāma samādhiḥ, bodhyaṅgavān nāma samādhiḥ, anantapratibhāso nāma samādhiḥ, asamasamo nāma samādhiḥ, sarvadharmātikramaṇo nāma samādhiḥ, paricchedakaro nāma samādhiḥ, vimativikiraṇo nāma samādhiḥ, niradhiṣṭhāno nāma samādhiḥ, ekavyūho nāma samādhiḥ, ākārābhinirhāro nāma samādhiḥ, ekākāravyūho nāma samādhiḥ, akārānavakāro nāma samādhiḥ, nirvedhikasarvabhāvatalādhikāro nāma samādhiḥ, saṃketarutapraveśo nāma samādhiḥ, gītanirghoṣākṣaravimukto nāma samādhiḥ, jvalanolko nāma samādhiḥ, lakṣaṇapariśodhano nāma samādhiḥ, anabhilakṣito nāma samādhiḥ, sarvākāravaropeto nāma samādhiḥ, sarvasukhaduḥkhanirabhinandī nāma samādhiḥ, akṣayākāro nāma samādhiḥ, dhāraṇīpratipattir nāma samādhiḥ, sarvasamyaktvamithyātvasaṃgraho nāma samādhiḥ, sarvarodhanirodhapraśamano nāma samādhiḥ, anusārapratisāro nāma samādhiḥ, vimalaprabho nāma samādhiḥ, sāravatī nāma samādhiḥ, paripūrṇacandravimalo nāma samādhiḥ, mahāvyūho nāma samādhiḥ, sarvākāraprabhākaro nāma samādhiḥ, samādhisamatā nāma samādhiḥ, araṇasamavasaraṇo nāma samādhiḥ, araṇasaraṇasarvasamavasaraṇo nāma samādhiḥ, anilāniketo nāma samādhiḥ, tathatāsthitiniścito nāma samādhiḥ, kāyakalisaṃpramathano nāma samādhiḥ, vākkalividhvaṃsano nāma samādhiḥ, gaganakalpo nāma samādhiḥ, ākāśāsaṅgavimuktinirupalepo nāma samādhiḥ.
tatra katamaḥ śūraṅgamo nāma samādhiḥ? yena samādhinā sarvasamādhīnāṃ gocaram anubhavati, ayam ucyate śūraṅgamo nāma samādhiḥ.
tatra katamo ratnamudro nāma samādhiḥ? yena samādhinā sarvasamādhayo mudritā, ayam ucyate ratnamudro nāma samādhiḥ.
tatra katamaḥ siṃhavikrīḍito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhibhir vikrīḍati, ayam ucyate siṃhavikrīḍito nāma samādhiḥ,
tatra katamaḥ sucandro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīn avabhāsayati, ayam ucyate sucandro nāma samadhiḥ.
tatra katamaś candradhvajaketur nāma samādhiḥ? yaḥ sarvasamādhīnāṃ dhvajaṃ dhārayati, ayam ucyate candradhvajaketur nāmasamādhiḥ.
tatra katamaḥ sarvadharmodgato nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhibhir udgacchati, ayam ucyate sarvadharmodgato nāma samādhiḥ.
tatra katamo 'valokitamūrdhnā nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ mūrdhnānam avalokayati, ayam ucyate avalokitamūrdhnā nāma samādhiḥ.
tatra katamo dharmadhātuniyato nāma samādhiḥ? yatra samādhau sthitvā dharmadhātor niścayaṃ gacchati, ayam ucyate dharmadhātuniyato nāma samādhiḥ.
tatra katamo niyatadhvajaketur nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ niyatadhvajaṃ dhārayati, ayam ucyate niyatadhvajaketur nāma samādhiḥ.
tatra katamo vajropamo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhibhir na bhidyate, ayam ucyate vajropamo nāma samādhiḥ.
tatra katamo dharmapraveśamudro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ mudrāṃ praviśati, ayam ucyate dharmapraveśamudro nāma samādhiḥ.
tatra katamaḥ samādhirājasupratiṣṭhito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ rājasupratiṣṭhānena pratitiṣṭhati, ayam ucyate samādhirājasupratiṣṭhito nāma samādhiḥ.
tatra katamo raśmipramukto nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ raśmīn avasṛjati, ayam ucyate raśmipramukto nāma samādhiḥ.
tatra katamo balavyūho nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ balavyūhaṃ dhārayati, ayam ucyate balavyūho nāma samādhiḥ.
tatra katamaḥ samudgato nāma samādhiḥ? yatra samādhau sthitvā samādhayaḥ samudāgacchanti, ayam ucyate samudgato nāma samādhiḥ.
tatra katamo niruktinirdeśapraveśo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ niruktinirdeśaṃ praviśati, ayam ucyate niruktinirdeśapraveśo nāma samādhiḥ.
tatra katamo 'dhivacanasaṃpraveśo nāma samādhiḥ? yatra (psp1-2: 67) samādhau sthitvā sarvasamādhīnām adhivacananāmadheyāni praviśati, ayam ucyate adhivacanasaṃpraveśo nāma samādhiḥ.
tatra katamo digvilokito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ diśo vyavalokyante, ayam ucyate digvilokito nāma samādhiḥ.
tatra katama ādhāraṇamudro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ mudrā ādhārayati, ayam ucyate ādhāraṇamudro nāma samādhiḥ.
tatra katamo 'saṃpramuṣito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhayo na pramuṣyante, ayam ucyate asaṃpramuṣito nāma samādhiḥ.
tatra katamaḥ sarvadharmasamavasaraṇasāgaramudro nāma samādhiḥ? yatra samādhau sthitvā tasya sarvasamādhayaḥ saṃgrahaṃ samavasaraṇatāṃ gacchanti, ayam ucyate sarvadharmasamavasaraṇasāgaramudro nāma samādhiḥ.
tatra katama ākāśasphāraṇo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām ākāśasphāraṇatayā spharati, ayam ucyate ākāśasphāraṇo nāma samādhiḥ.
tatra katamas tejovatī nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ tejasā ca dhiyā ca jvalayati, tenocyate tejovatī nāma samādhiḥ.
tatra katamo 'pramāṇāvabhāso nāma samādhiḥ? yatra samādhau sthitvā apramāṇam avabhāsate, tenocyate apramāṇāvabhāso nāma samādhiḥ.
tatra katamo 'saṅgānāvaraṇo nāma samādhiḥ? yatra samādhau sthitvā sarvasaṃgarahitatām upādāya nirāvaraṇo 'vabhāsate, tenocyate asaṃgānāvaraṇo nāma samādhiḥ.
tatra katamaḥ sarvadharmapravṛttisamucchedo nāma samādhiḥ? yatra samādhau sthitvā sarvadharmeṣu pravṛttiṃ samucchinatti tenocyate sarvadharmapravṛttisamucchedo nāma samādhiḥ.
tatra katamo raṇajaho nāma samādhiḥ? yatra samādhau sthitvā (psp1-2: 68) sarvasamādhīnāṃ nimittāny api jahāti prāg evānyāni nimittāni kleśānāṃ, tenocyate raṇajaho nāma samādhiḥ.
tatra katamo vairocano nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīn avabhāsayati tapati virocate, tenocyate vairocano nāma samādhiḥ.
tatra katamo 'nimiṣo nāma samādhiḥ? yatra samādhau sthitvā na kaścid dharmam eṣati, tenocyate 'nimiṣo nāma samādhiḥ.
tatra katamo 'niketasthito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhiṣu na kañcid dharmam aniketaṃ samanupaśyati tenocyate 'niketasthito nāma samādhiḥ.
tatra katamo niścitto nāma samādhiḥ? yatra samādhau sthitvā nihīnāṃś cittacaitasikān dharmān na pravartayati tenocyate niścitto nāma samādhiḥ.
tatra katamo vimalapradīpo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ pradīpaṃ dhārayati tenocyate vimalapradīpo nāma samādhiḥ.
tatra katamo 'nantaprabho nāma samādhiḥ? yatra samādhau sthitvā anantāṃ prabhāṃ karoti tenocyate 'nantaprabho nāma samādhiḥ.
tatra katamaḥ prabhākaro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ prabhāṃ karoti tenocyate prabhākaro nāma samādhiḥ.
tatra katamaḥ samantāvabhāso nāma samādhiḥ? yasya samādheḥ saha pratilambhena sarvasamādhimukhany avabhāsante, tenocyate samantāvabhāso nāma samādhiḥ.
tatra katamaḥ śuddhasāro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ śuddhasamatām anuprāpnoti, tenocyate śuddhasāro nāmasamādhiḥ.
tatra katamo vimalaprabho nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ balam ākarṣayati sarvasamādhīn prabhāvayati, tenocyate vimalaprabho nāma samādhiḥ.
tatra katamo ratikaro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ ratim anubhavati, tenocyate ratikaro nāma samādhiḥ.
tatra katamo vidyutpradīpo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ pradīpaṃ karoti, tenocyate vidyutpradīpo nāma samādhiḥ.
tatra katamo 'kṣayo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ naivākṣayaṃ na kṣayaṃ samanupaśyati, tenocyate 'kṣayo nāma samādhiḥ.
tatra katamo vajramaṇḍalo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhimaṇḍalāni dhārayati, ayam ucyate vajramaṇḍalo nāma samādhiḥ.
tatra katamo 'kṣayāpagato nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ kṣayaṃ samanupaśyati tathā ca paśyati yathā aṇum api dharmaṃ na samanupaśyati, tenocyate 'kṣayāpagato nāma samādhiḥ.
tatra katamo 'niñjyo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīn neñjayati na manyate na spandati na prapañcayati, tenocyate 'niñjyo nāma samādhiḥ.
tatra katamo vivṛto nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīn vivṛtān samanupaśyati, tenocyate vivṛto nāma samādhiḥ.
tatra katamaḥ sūryapradīpo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ raśmimukham avabhāsayati, tenocyate sūryapradīpo nāma samādhiḥ,
tatra katamaś candravimalo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām andhakāraṃ vidhamayati, tenocyate candravimalo nāma samādhiḥ.
tatra katamaḥ śuddhaprabhāso nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ catasraḥ pratisaṃvidaḥ pratilabhate, tenocyate śuddhaprabhāso nāma samādhiḥ.
tatra katama ālokakaro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhimukhānām ālokaṃ karoti, tenocyate ālokakaro nāma samādhiḥ.
tatra katamaḥ kārākāro nāma samādhiḥ? yatra samā adhau sthitvā sarvasamādhīnāṃ kāragatāṅ kriyāṅ karoti, tenocyate kārākāro nāma samādhiḥ.
tatra katamo jñānaketur nāmasamādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ jñānaketuṃ samanupaśyati, tenocyate jñānaketur nāma samādhiḥ.
tatra katamo vajropamo nāma samādhiḥ? yatra samādhau sthitvā (psp1-2: 70) sarvadharmān nirvidhyate samādhim api na samanupaśyati, tenocyate vajropamo nāma samādhiḥ.
tatra katamaś cittasthitir nāma samādhiḥ? yatra samādhau sthitvā cittaṃ na varṇayati na vivartate na pratibhāsate na vighātam āpatsyate na cāsyaivaṃ bhavati cittam iti, tenocyate cittasthitir nāma samādhiḥ.
tatra katamaḥ samantāloko nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ samantālokaṃ samanupaśyati, tenocyate samantāloko nāma samādhiḥ.
tatra katamaḥ supratiṣṭhito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhiṣu pratiṣṭhito bhavati, tenocyate supratiṣṭhito nāma samādhiḥ.
tatra katamo ratnakoṭir nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhayaḥ samantād ratnakotir iva saṃdṛśyante, tenocyate ratnakoṭir nāma samādhiḥ.
tatra katamo varadharmamudro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhayo mudritā bhavanti, ādimudrāmudritām upādāya, tenocyate varadharmamudro nāma samādhiḥ.
tatra katamaḥ sarvadharmasamatā nāma samādhiḥ? yatra samādhau sthitvā na kañcid dharmaṃ samatānirmuktaṃ samanupaśyati, tenocyate sarvadharmasamatā nāma samādhiḥ.
tatra katamo ratijaho nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhiratiḥ sarvadharmaratīr jahāti, tenocyate ratijaho nāma samādhiḥ.
tatra katamaḥ sarvadharmodgatapūrṇo nāma samādhiḥ? yatra samādhau sthitvā sarvadharmaiś codgacchati sarvadharmaiś cāpūryate, tenocyate sarvadharmodgatapūrṇo nāma samādhiḥ.
tatra katamo vikiraṇo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhibhiḥ sarvadharmān vikirati vidhamayati, tenocyate vikiraṇo nāma samādhiḥ.
tatra katamaḥ sarvadharmapadaprabhedo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ ca sarvadharmāṇāṃ ca padāni prabhinatti, tenocyate sarvadharmapadaprabhedo nāma samādhiḥ.
tatra katamaḥ samākṣaro nāma samādhiḥ? yatra samādhau sthitvā (psp1-2: 71) sarvasamādhīnāṃ samākṣaratāṃ pratilabhate, tenocyate samākṣaro nāma samādhiḥ.
tatra katamo 'kṣarāpagato nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām ekākṣaram api nopalabhate, tenocyate 'kṣarāpagato nāma samādhiḥ.
tatra katama ārambaṇacchedo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām ārambanaṃ cchidyate, tenocyate ārambaṇacchedo nāma samādhiḥ.
tatra katamo 'vikāro nāma samādhiḥ? yatra samādhau sthitvā sarvadharmāṇāṃ vikāraṃ nopalabhate, tenocyate 'vikāro nāma samādhiḥ.
tatra katamo 'prakāro nāma samādhiḥ? yatra samādhau sthitvā sarvadharmāṇāṃ prakāram api nopalabhate, tenocyate 'prakāro nāma samādhiḥ.
tatra katamo nāmanimittāpraveśo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ nāmanimittāni nopalabhate, tenocyate nāmanimittāpraveśo nāma samādhiḥ.
tatra katamo 'niketacārī nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ niketaṃ nopalabhate, tenocyate 'niketacārī nāma samādhiḥ.
tatra katamaḥ timirāpagato nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhi timiraṃ viśodhayati, tenocyate timirāpagato nāma samādhiḥ.
tatra katamaś cāritravatī nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ cāritraṃ samanupaśyati, tenocyate cāritravatī nāma samādhiḥ.
tatra katamo 'calo nāma samādhiḥ? yatra samādhau sthitvā sattvānāṃ calitaṃ na samanupaśyati, tenocyate 'calo nāma samādhiḥ.
tatra katamo viṣayatīrṇo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ viṣayam atikrāmati, tenocyate viṣayatīrṇo nāma samādhiḥ.
tatra katamaḥ sarvaguṇasaṃcayopagato nāma samādhiḥ? yatra samādhau sthitvā sarvaguṇānāṃ sarvasamādhīnāṃ ca saṃcayatām anuprāpnoti, tenocyate sarvaguṇasaṃcayopagato nāma samādhiḥ.
tatra katamaś cittasthitiniścitto nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ cittaṃ na pravartate, tenocyate cittasthitiniścitto (psp1-2: 72) nāma samādhiḥ.
tatra katamaḥ śubhapuṣpitaśuddhir nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhiṣu śubhapuṣpitaśuddhiṃ pratilabhate, tenocyate śubhapuṣpitaśuddhir nāma samādhiḥ.
tatra katamo bodhyaṅgavān nāma samādhiḥ? yatra samādhau sthitvā saptabodhyaṅgāni pratilabhate, tenocyate bodhyaṅgavān nāma samādhiḥ.
tatra katamo 'nantapratibhāso nāma samādhiḥ? yatra samādhau sthitvā antadvayaṃ nopalabhate, tenocyate 'nantapratibhāso nāma samādhiḥ.
tatra katamo 'samasamo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ samasamatāṃ na pratilabhate, tenocyate 'samasamo nāma samādhiḥ.
tatra katamaḥ sarvadharmātikramaṇo nāma samādhiḥ? yatra samādhau sthitvā sarvatraidhātukaṃ samatikrāmati, tenocyate sarvadharmātikramaṇo nāma samādhiḥ.
tatra katamaḥ paricchedakaro nāma samādhiḥ? yatra samā adhau sthitvā sarvasamadhīnāṃ sarvadharmāṇāṃ ca paricchedaṃ kariṣyati, tenocyate paricchedakaro nāma samādhiḥ.
tatra katamo vimativikiraṇo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhivimativikiraṇam anuprāpnoti, tenocyate vimativikiraṇo nāma samādhiḥ.
tatra katamo niradhiṣṭhāno nāma samādhiḥ? yatra samādhau sthitvā sarvadharmāṇāṃ sthānaṃ na samanupaśyati, tenocyate niradhiṣṭhāno nāma samādhiḥ.
tatra katama ekavyūho nāma samādhiḥ? yatra samādhau sthitvā na kasyacid dharmasya dvayatāṃ samanupaśyati, tenocyate ekavyūho nāma samādhiḥ.
tatra katama ākārābhinirhāro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ sarvadharmāṇāṃ cākārābhinirhāraṃ samanupaśyati, tenocyate ākārābhinirhāro nāma samādhiḥ.
tatra katama ekākāravyūho nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām ekākāratāṃ samanupaśyati, tenocyate ekākāravyūho nāma samādhiḥ.
tatra katama ākārānavakāro nāma samādhiḥ? yatra samādhau sthitvā sarvadharmāṇām advayatāṃ samanupaśyati, tenocyate ākārānavakāro nāma samādhiḥ.
tatra katamo nirvedhikasarvabhāvatalādhikāro nāma samādhiḥ? yatra samādhau sthitvā sarvasamadhīnāṃ nirvedhikaṃ jñānam anuprāpnoti yasyānuprāptito na kaścin na pratividhyate, tenocyate nirvedhikasarvabhāvatalādhikāro nāma samādhiḥ.
tatra katamaḥ saṃketarutapraveśo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ saṃketarutāni praviśati, tenocyate saṃketarutapraveśo nāma samādhiḥ.
tatra katamo gīrghoṣākṣaravimukto nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīn akṣaravimuktān samanupaśyati, tenocyate gīrghoṣākṣaravimukto nāma samādhiḥ.
tatra katamo jvalanolko nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīṃs tejasāvabhāsayati patati virocate, tenocyate jvalanolko nāma samādhiḥ.
tatrakatamo lakṣaṇapariśodhano nāma samādhiḥ? yatra samādhau sthitvā sarvalakṣaṇāni pariśodhayati, tenocyate lakṣaṇapariśodhano nāma samādhiḥ.
tatra katamo 'nabhilakṣito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīn abhilakṣayati abhilakṣayati, tenocyate 'nabhilakṣito nāma samādhiḥ.
tatra katamaḥ sarvākāravaropeto nāma samādhiḥ? yatra samādhau sthitvā sarvākāravaropeto bhavati, tenocyate sarvākāravaropeto nāma samādhiḥ.
tatra katamaḥ sarvasukhaduḥkhanirabhinandī nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhiṣu sukhaduḥkhāni na samanupaśyati, tenocyate sarvasukhaduḥkhanirabhinandī nāma samādhiḥ.
tatra katamo 'kṣayākāro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ kṣayaṃ na samanupaśyati, tenocyate 'kṣayākāro nāma samādhiḥ.
tatra katamo dhāraṇīpratipattir nāma samādhiḥ? yatra samādhau (psp1-2: 74) sthitvā sarvasamādhīn ādhārayati, tenocyate dhāraṇīpratipattir nāma samādhiḥ.
tatra katamaḥ sarvasamyaktvamithyātvasaṃgraho nāma samādhiḥ? yatra samādhau sthitvā samādhṃāṃ samyaktvamithyātvāni na samanupaśyati, tenocyate sarvasamyaktvamithyātvasaṃgraho nāma samādhiḥ.
tatra katamaḥ sarvarodhanirodhapraśamano nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ rodhanirodhān na samanupaśyati, tenocyate sarvarodhanirodhapraśamano nāma samādhiḥ.
tatra katamo 'nusārapratisāro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām anusārapratisārān na samanupaśyati, tenocyate 'nusārapratisāro nāma samādhiḥ.
tatra katamo vimalaprabho nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ prabhāmaṇḍalaṃ nopalabhyate, tenocyate vimalaprabho nāma samādhiḥ.
tatra katamaḥ sāravatī nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām asāratāṃ nopalabhyate, tenocyate sāravatī nāma samādhiḥ.
tatra katamaḥ paripūrṇacandravimalo nāma samādhiḥ? yatra samādhau sthitvā tasya sarvasamādhayaḥ paripūrṇā bhavanti, tadyathāpi nama candraḥ pūrṇamāsyāṃ, tenocyate paripūrṇacandravimalo nāma samādhiḥ.
tatra katamo mahāvyūho nāma samādhiḥ? yatra samādhau sthitvā tasya sarvasamādhayo mahāvyūhena samanvāgatā bhavanti, tenocyate mahāvyūho nāma samādhiḥ.
tatra katamaḥ sarvākāraprabhākaro nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ sarvadharmāṇāṃ ca prabhāṃ karoti, tenocyate sarvākāraprabhākaro nāma samādhiḥ.
tatra katamaḥ samādhisamatā nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ na vikṣepaṃ naikāgratāṃ ca samanupaśyati, tenocyate samādhisamatā nāma samādhiḥ.
tatra katamo 'raṇasamavasaraṇo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhayo na raṇanti, tenocyate 'raṇasamavasaraṇo nāma samādhiḥ.
tatra katamo 'raṇasaraṇasarvasamavasaraṇo nāma samādhiḥ? yatra (psp1-2: 75) samādhau sthitvā sarvasamādhīnām araṇasaraṇasarvasamavasaraṇatām anuprāpnoti, tenocyate 'raṇasaraṇasarvasamavasaraṇo nāma samādhiḥ.
tatra katamo 'nilāniketo nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnām ālayaṃ na samanupaśyati, tenocyate 'nilāniketo nāma samādhiḥ.
tatra katamas tathatāsthitaniścito nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ tathatāṃ na vyativartate, tenocyate tathatāsthitaniścito nāma samādhiḥ.
tatra katamaḥ kāyakalisaṃpramathano nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhikāyaṃ nopalabhate, tenocyate kāyakalisaṃpramathano nāma samādhiḥ.
tatra katamo vākkalividhvaṃsano nāma samādhiḥ? yatra samādhau sthitvā sarvasamādhīnāṃ vākkarma nopalabhate, tenocyate vākkalividhvaṃsano nāma samādhiḥ.
tatra katamo gaganakalpo nāma samādhiḥ? yatra samādhau sthitvā gaganavad avabhāsate, tenocyate gaganakalpo nāma samādhiḥ.
tatra katama ākāśāsaṅgavimuktinirupalepo nāma samādhiḥ? yatra samādhau sthitvā sarvadharmāṇām ākāśāsaṅgavimuktinirupalepanām anuprāpnoti, tenocyate ākāśāsaṅgavimuktinirupalepo nāma samādhiḥ.
idaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāñ carato mahāyānam.
iti puṇyasaṃbhāraḥ |
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221：須菩提！復有摩訶衍。何等為衍？百七三昧是，各各有名。何等三昧名首楞嚴三昧？何等為首楞嚴三昧？諸三昧門之所趣聚皆來入其中，是故名首楞嚴。復有三昧名寶印。何等為寶印三昧？諸三昧所有印皆而印之。復有三昧名師子遊戲。何等為師子遊戲？住是三昧者盡遊戲諸三昧中。復有月三昧，住是三昧者能以光明照諸三昧。復有月幢三昧，住是三昧者持諸三昧。復有在諸法上三昧，住是三昧者諸三昧悉從其中出。復有照頂三昧，住是三昧者能以光明照諸三昧上。復有法性畢三昧，住是三昧者能決了諸法。復有必造幢三昧，住是三昧者於諸三昧中必持堅固幢。復有金剛三昧，住是三昧者諸三昧無有敢當者。復有法所入印三昧，住是三昧者與諸法印相應。復有安住三昧，住是三昧者便能住諸三昧。復有放光明三昧，住是三昧者便能遍照諸三昧。復有勢進三昧，住是三昧者能以力勢教諸三昧。復有等步三昧，住是三昧者能等行諸三昧。復有入辯才教授三昧，住是三昧者能辯解諸三昧。復有過量音聲三昧，住是三昧者得入無量名字三昧。復有照處處三昧，住是三昧者於諸三昧能遍照於諸方面。復有總持印三昧，住是三昧者能持諸三昧印。復有不忘三昧，住是三昧者不忘諸三昧。復有一切法所聚海三昧，住是三昧者能使一切諸三昧等行。復有虛空普三昧，住是三昧者能遍足諸三昧。復有金剛部三昧，住是三昧者持諸三昧部。復有寶勝三昧，住是三昧者降伏諸垢濁。復有熾炎三昧，住是三昧者能以光炎遍照諸三昧。復有無願三昧，住是三昧者於諸法無所取。復有審住三昧，住是三昧者不見諸法有住處。復有選擇三昧，住是三昧者於諸三昧無意念想。復有無垢燈三昧，住是三昧者為諸三昧作燈明。復有無限光三昧，住是三昧者於諸三昧無有限量。復有作光明三昧，住是三昧者能於諸三昧而有所照。復有普照明三昧，住是三昧者諸三昧皆在眼前現。復有淨要三昧，住是三昧者逮得等淨三昧。復有無垢光三昧，住是三昧者散諸三昧垢。復有造樂三昧，住是三昧者受諸三昧樂。復有電明三昧，住是三昧者為諸三昧作燈明。復有無盡三昧，住是三昧者不見盡以不盡。復有上威三昧，住是三昧者於諸三昧中威德獨然。復有畢盡三昧，住是三昧者見諸三昧盡所可見如不見。復有不動三昧，住是三昧者令諸三昧不動不覺不戲。復有不別三昧。住是三昧者不見離別。復有日燈三昧，住是三昧者照諸三昧門。復有月無垢三昧。住是三昧者能去諸三昧冥。復有淨光明三昧，住是三昧者於諸三昧分別四無礙慧。復有作明三昧，住是三昧者為諸三昧門作明。復有造作三昧，住是三昧者為諸三昧作畢竟。復有諸慧三昧，住是三昧者見諸三昧慧。復有金剛三昧，住是三昧者決斷諸三昧。復有住意三昧，住是三昧者不動不搖不恐不怖亦無意想。復有現明三昧，住是三昧者於諸三昧悉遍見明。復有安立三昧，住是三昧者於諸三昧善處。復有寶積三昧，住是三昧者普見諸三昧寶。復有法印三昧，住是三昧者印諸三昧從印及不印。復有等三昧，住是三昧者不見法有等脫。復有棄樂三昧，住是三昧者悉棄諸樂。復有過法定三昧，住是三昧者滅諸法之冥在諸三昧上。復有散結三昧，住是三昧者能散用諸三昧。復有解諸法句三昧，住是三昧者能解諸三昧及諸法句。復有等文字三昧，住是三昧者得諸等字。復有畢字三昧，住是三昧者不見一字。復有斷因緣三昧，住是三昧者斷諸因緣。復有無態三昧，住是三昧者不得諸法態。復有無行三昧，住是三昧者不見諸法行。復有無窟行三昧，住是三昧者未見諸三昧有窠窟之行。復有畢陰三昧，住是三昧者能淨諸陰。復有主行三昧，住是三昧者見諸三昧行。復有不起三昧，住是三昧者不見諸三昧起。復有度境界三昧，住是三昧者過諸境界。復有聚諸善三昧，住是三昧者能得聚諸法諸三昧。復有止選三昧，住是三昧者意不墮落。復有清淨華三昧，住是三昧者得諸三昧清淨華。復有主覺三昧，住是三昧者於諸三昧有七覺意。復有無限辯三昧，住是三昧者逮得無量之辯。復有無等等三昧，住是三昧者便得無等等。復有度諸法三昧，住是三昧者越度三界。復有決斷三昧，住是三昧者能見諸法見諸三昧決斷事。復有散諸狐疑三昧，住是三昧者逮得散諸法三昧。復有無住三昧，住是三昧者不見諸法處。復有一行三昧，住是三昧者不見諸法有二。復有眾生所入三昧，住是三昧者不見眾生亦不見所入。復有一事三昧，住是三昧者不見諸三昧事。復有厭該眾事三昧，住是三昧者不見有別。復有散諸生死勞怨三昧，住是三昧者逮得諸厭三昧慧所入處無所覺。復有眾行音所入三昧，住是三昧者眾行音聲皆悉隨從。復有脫諸音響字三昧，住是三昧者見諸三昧脫於音字。復有然炬三昧，住是三昧者於諸三昧中威德獨明。復有淨相三昧，住是三昧者能淨一切三昧相。復有無准三昧，住是三昧者於諸三昧不見於准。復有具足眾事三昧，住是三昧者於諸三昧皆得具足。復有不願苦樂三昧，住是三昧者不見諸三昧有苦樂。復有事不減三昧，住是三昧者不見諸三昧有盡。復有持迹三昧，住是三昧者盡看諸三昧。復有邪正聚三昧，住是三昧者於諸三昧不見邪正。復有滅恚諍三昧，住是三昧者於諸三昧不見恚諍。復有無恚三昧，住是三昧者不見於諸法於諸三昧有恚無恚。復有無垢光三昧，住是三昧者於諸三昧亦不見光亦不見垢。復有主要三昧，住是三昧者於諸三昧不見無要。復有明月滿無垢炎三昧，住是三昧者能使諸三昧滿具足如月十五日時。復有大莊飾三昧，住是三昧者能使諸三昧嚴好。復有與世間作光明三昧，住是三昧者光明普照十方及諸法。復有三昧名三昧等，住是三昧者於諸法亦不見有亂亦不見有定。復有無忿三昧，住是三昧者能使諸三昧而無有忿。復有無倚無窟無樂三昧，住是三昧者於諸三昧不見巢窟。復有最如三昧，住是三昧者於諸三昧不轉於如。復有三昧名身骸，住是三昧者不見此三昧性。復有三昧名斷口行與空合，住是三昧者不見諸三昧有言。復有三昧名虛空本脫無色，住是三昧者逮得諸法本空。須菩提！是為菩薩摩訶薩行般若波羅蜜摩訶衍。 |
222：復次，須菩提！菩薩摩訶薩摩訶衍者，謂首楞嚴三昧！復有三昧名曰實印、復有三昧名師子娛樂、有三昧名善月、有三昧名月幢英、有三昧名一切法超上、有三昧名觀頂、有三昧名分別一切法、有三昧名了幢英、有三昧名金剛喻、有三昧名入法印、(丹本云有三昧名善住王)有三昧名放光無所奪、有三昧名定意王、有三昧名善住、有三昧名放光、有三昧名力精進、有三昧名等超、有三昧名分別隨順、有三昧名入諸語、有三昧名照諸方面、有三昧名總持印、有三昧名無所奪、有三昧名等御諸法海印、有三昧名普遍虛空、有三昧名金剛道場、有三昧名勝諸寶、有三昧名照明、有三昧名不眴、有三昧名住不究竟、有三昧名決了、有三昧名離垢燈明、有三昧名無量光、有三昧名光造、有三昧名普照、有三昧名淨御定、有三昧名離垢明、有三昧名為娛樂故、有三昧名慧燈、有三昧名無盡、有三昧名威神具、有三昧名除盡、有三昧名無特、有三昧名開通、有三昧名日燈明、有三昧名月離垢、有三昧名淨照明、有三昧名有所照曜、有三昧名作當所作、有三昧名慧英、有三昧名譬金剛、有三昧名善建志、有三昧名寶積、有三昧名超法印、有三昧名法普、有三昧名勝娛樂、有三昧名度法頂、有三昧名有所破壞、有三昧名分別諸句、有三昧名等造字、有三昧名離文字、有三昧名除斷緣、有三昧名離所作、有三昧名無所作、有三昧名行不使了、有三昧名除冥、有三昧名行跡、有三昧名無動、有三昧名度境界、有三昧名決一切德、有三昧名決所住、有三昧名清淨嚴華、有三昧名覺意句、有三昧名無量燈明、有三昧名等無等、有三昧名度一切法、有三昧名斷絕故、有三昧名離所作、有三昧名離所住、有三昧名一嚴淨、有三昧名御行事、有三昧名一事故、有三昧名制諸事、有三昧名除厭一切所作、有三昧名入緣合像音、有三昧名脫音教文字言、有三昧名光[火*僉]熾盛、有三昧名相嚴淨、有三昧名無相、有三昧名造一切諸具、有三昧名不悅一切苦樂、有三昧名無盡故、有三昧名總持句、有三昧名愛護一切正邪、有三昧名入一切諸色無色、有三昧名無音斷音、有三昧名離垢曜、有三昧名御固要、有三昧名離垢滿月、有三昧名大嚴淨、有三昧名一切光世明故、有三昧名普明、有三昧名御空、有三昧名等御、有三昧名無青究竟無所娛樂、有三昧名究竟無本住、有三昧名身時安詳、有三昧名口言時蠲除虛空念、有三昧名脫虛無色；無所著百一十定！彼何謂名曰首楞嚴三昧？其定意者，皆入一切諸三昧行，是謂首楞嚴三昧。彼何謂實印三昧？時以斯定意印一切三昧，是謂實印三昧。彼何謂師子娛樂三昧？住此定意時，皆娛樂一切定意，是謂師子娛樂三昧。彼何謂善月三昧？住是定意時，一切平等而無所有，是謂善月三昧。彼何謂月幢英三昧？住是定意三昧，以此定意普執一切諸三昧幢，是謂月幢英三昧。彼何謂超一切法上三昧？住是定意時，一切悉至於平等事，是謂一切法超上三昧。彼何謂觀頂三昧？住是定意時，則便觀覩一切三昧諸定意頂，是謂觀頂三昧。彼何謂分別法界三昧？住是定意時，則能分別諸有法界，是謂分別法界三昧。彼何謂決了幢英三昧？住是定意時，一切定意究竟執幢，是謂決了幢英三昧。彼何謂金剛三昧？住是定意時，一切平等無能破壞，是謂金剛三昧。彼何謂入法印三昧？住是定意時，尋則得入一切法印，是謂法印三昧。彼何謂善住王三昧？住是定意時，一切諸法王三昧之所建立，是謂善住王三昧。彼何謂放光明三昧？住是定意時，一切三昧皆演光明，是謂放光明三昧。彼何謂精進力三昧？住是定意時，一切三昧精進力所發起，是謂精進力三昧。彼何謂等度三昧？住是定意時，一切三昧皆至平等，是謂等度三昧。彼何謂順入言教三昧？住是定意時，皆得普入順應意聲，是謂順言教三昧。彼何謂入諸言教三昧？住是定意時，一切皆從三昧言教，是謂入言教三昧。彼何謂照諸方面三昧？住是定意時，皆照一切諸方面定意，是謂照諸方面三昧。彼何謂總持印三昧？住是定意時，總持一切諸三昧印，是謂總持印三昧。彼何謂無所奪三昧？住是定意時，尋即不忘一切定意，是謂無所奪三昧。彼何謂等御諸法海印三昧？住是定意時，行平等事思攝等御，是謂等御海印三昧。彼何謂普遍虛空三昧？住是定意時，一切三昧普遍虛空無所不周，是謂普遍虛空三昧。彼何謂金剛道場三昧？住是定意三昧時，總持一切定意道場，是謂金剛道場三昧。彼何謂勝諸寶三昧？住是定意時，蠲除一切塵垢，諸欲不可瑕疵，是謂勝諸寶三昧。彼何謂照明三昧？住是定意三昧時，致一切等，則無所照曜諸道，是謂照明三昧。彼何謂不眴三昧？住是定意時，於諸三昧不求諸法，是謂不眴三昧。彼何謂不究竟住三昧？住是定意時，不見諸法三界所住，是謂不究竟住三昧。彼何謂決了三昧？住是定意時，無心無念法所趣，是謂決了三昧。彼何謂離垢明三昧？住是定意時，一切三昧轉相照曜，是謂離垢明三昧。彼何謂無量光三昧？住是定意時，其光明者無所不照，是謂無量光三昧。彼何謂造所為光三昧？住是定意時，若得三昧一切定意皆放光明，是謂造所為光三昧。彼何謂普照三昧？這獲此定，一切諸三昧門自然演光，是謂普照三昧。彼何謂御諸淨三昧？住是定意時，則便逮得一切三昧清淨普等，是謂御諸淨三昧。彼何謂離垢光三昧？住是定意時，於諸三昧除一切垢悉令灰盡，是謂離垢光三昧。彼何謂所娛樂三昧？住是定意時，則便娛樂一切三昧，是謂所娛樂三昧。彼何謂慧燈明三昧？住是定意時，照明一切諸所三昧，是謂慧燈明三昧。彼何謂無盡三昧？住是定意時，於一切三昧亦無有盡、亦無不盡、亦復不見盡與不盡，是謂無盡三昧。彼何謂威神句三昧？住是定意時，一切平等威神巍巍光曜遠照，是謂威神句三昧。彼何謂除諸盡三昧？住是定意時，見諸三昧一切無盡，見而無本而無所見，是謂除諸盡三昧。彼何謂無特異三昧？住是定意時，一切平等不著、不念，無所患苦、亦無因緣，是謂無特異三昧。彼何謂開通三昧？住是定意時，不見諸法有所通達、亦無顛倒，是謂開通三昧。彼何謂日燈明三昧？住是定意時，開發一切諸三昧門而奮光明，是謂日燈明三昧。彼何謂離月垢三昧？住是定意時，於諸三昧以光除冥，是謂離月垢三昧。彼何謂清淨燈明三昧？住是定意時，於諸三昧普護一切四分別辯，是謂清淨燈明三昧。彼何謂有所照曜三昧？住是定意時，則皆照明諸三昧門，是謂有所照曜三昧。彼何謂所造作三昧？住是定意時，趣一切三昧成辦所當，又復所造作三昧所立定時，普見一切諸三昧慧英，是謂所造作三昧。彼何謂金剛喻三昧？住是定意時，滅除一切所作諸法，不復覩見諸苦惱患，是謂金剛喻三昧。彼何謂心住三昧？住是定意時，心不動搖、亦不開閉、亦不照明、亦不見所起、亦不念言：有此心也。是謂心住三昧。彼何謂普世三昧？住是定意時，普見一切諸三昧定，靡所不照，是謂普世三昧。彼何謂善志住三昧？住是定意時，一切普安立諸三昧。彼何謂寶積三昧？住是定意時，普見一切諸三昧者悉為積寶，是謂寶積三昧。彼何謂勝法印三昧？住是定意時，等印諸法，未遭印者皆見印印，悉能究竟，是謂勝法印三昧。彼何謂法平等三昧？住是定意時，不見諸法平等若嶮岨，是謂法平等三昧。彼何謂勝娛樂三昧？住是定意時，降伏一切諸所樂法，是謂勝娛樂三昧。彼何謂度諸法頂三昧？住是定意時，調定一切諸法之上，皆復越度諸所三昧，是謂度諸法頂三昧。彼何謂壞除三昧？住是定意時，除諸三昧壞一切法，是謂壞除三昧。彼何謂分別諸法三昧？住是定意時，皆能分別於諸三昧，曉了一切諸法之句，是謂分別諸法三昧。彼何謂等造文字三昧？住是定意時，分別曉了三昧致等文字，是謂等造文字三昧。彼何謂除諸文字三昧？住是定意時，於諸三昧無一文字亦無所得，是謂除諸文字三昧。彼何謂除斷因緣三昧？住是定意時，斷諸三昧緣，無有眾亂，是謂除斷因緣三昧。彼何謂無所作三昧？住是定意時，不得諸法有所作為，亦無所造，是謂無所作三昧。彼何謂離所作三昧？住是定意時，不得諸法因緣所造，是謂離所作三昧。彼何謂不究竟行三昧？住是定意時，不得一切諸三昧行究竟邊際，是謂不究竟行三昧。彼何謂除諸冥三昧？住是定意時，一切三昧除諸闇冥，滅盡諸亂令致清淨，是謂除諸冥三昧。彼何謂行諸句三昧？住是定意時，普見一切諸三昧行，是謂行諸句三昧。彼何謂無動三昧？住是定意時，不見一切諸三昧有震動者，是謂不動三昧。彼何謂度諸界三昧？住是定意時，一切三昧度諸邪反亦無差錯，順其正誼，是謂度諸界三昧。彼何謂分別諸德三昧？住是定意時，決一切諸法了眾生三昧，是謂分別諸德三昧。彼何謂所住究竟三昧？住是定意時，於一切定求於心本而不可得，是謂所住究竟三昧。彼何謂淨華嚴飾三昧？住是定意時，得諸三昧一切清淨普嚴諸華，是謂淨華嚴飾三昧。彼何謂覺意句三昧？住是定意時，一切三昧疾逮覺意，是謂覺意句三昧。彼何謂無量辯三昧？住是定意時，尋即逮得無量辯才隨行分別，是謂無量辯三昧。彼何謂等無等三昧？住是定意時，一切定逮得等無等三昧，能令諸邪皆至平等，是謂等無等三昧。彼何謂度一切諸法三昧？住是定意時，皆能越度一切三界，是謂度一切諸法三昧。彼何謂斷諸作三昧？住是定意時，見一切法諸三昧定，悉為斷絕之，是謂斷諸所作三昧。彼何謂無意無毀三昧？住是定意時，已逮諸定，得致諸法皆歸壞敗，是謂無意無毀三昧。彼何謂無所住三昧？住是定意時，不見諸法有所住處，是謂無所住三昧。彼何謂一清淨三昧？住是定意時，不見諸法而有二事，是謂一清淨三昧。彼何謂御諸事行三昧？住是定意時，不見諸法有因緣趣，是謂御諸事行三昧。彼何謂勝諸事三昧？住是定意時，一切三昧不覩二事，亦無所見，是謂勝諸事三昧。彼何謂除滅一切所有斷諸根三昧？住是定意時，於一切三昧滅除諸事而逮得慧，所入之處無所遭遇，是謂除滅一切所有斷諸根三昧。彼何謂入合隨音三昧？住是定意時，不隨三昧諸音聲，是謂入合隨音三昧。彼何謂度諸言字音聲三昧？住是定意時，則悉度脫一切諸行文字之事，亦無所見，是謂度諸言字音聲三昧。彼何謂熾盛光曜三昧？住是定意時，普照降伏光明惟曜，是謂熾盛光曜三昧。彼何謂諸相嚴淨三昧？住是定意時，莊嚴一切諸相功德，是謂諸相嚴淨三昧。彼何謂無相三昧？住是定意時，一切三昧永不覩一切相，是謂無相三昧。彼何謂一切具足三昧？住是定意時，一切所求普悉具足，是謂一切具足三昧。彼何謂不悅苦安三昧？住是定意時，不覩三昧一切苦安，是謂不悅苦安三昧。彼何謂無盡故三昧？住是定意時，於一切三昧，亦無有盡，亦無所見，是謂無盡故三昧。彼何謂總持句三昧？住是定意時，總持一切諸三昧事，是謂總持句三昧。彼何謂護諸正邪三昧？住是定意時，於諸三昧永不覩見正等與邪，是謂護諸正邪三昧。彼何謂滅除諸聲色無聲色三昧？住是定意時，於諸三昧一切不見有聲色，永無聲色，是謂滅除諸聲色無聲色三昧。彼何謂無音斷音三昧？住是定意時，見一切法無聲無音，是謂無音三昧。彼何謂離垢明三昧？住是定意時，不得一切三昧光明諸垢，是謂離垢明三昧。彼何謂要御三昧？住是定意時，不見諸三昧有要無要、有御無御，是謂要御三昧。彼何謂滿月離垢明三昧？住是定意時，一切平等具足成滿功德之福，譬如月盛滿十五日時，是謂滿月離垢明三昧。彼何謂大嚴淨三昧？住是定意時，皆悉平等無極清淨莊嚴普備，是謂大嚴淨三昧。彼何謂普照世間三昧？住是定意時，一切平等皆能光照一切諸法，是謂普照世間三昧。彼何謂普定意三昧？住是定意時，一切定亦無所亂、不得一心，是謂普定意三昧。彼何謂御空三昧？住是定意時，等御一切不樂法者而令得樂，是謂御空三昧。彼何謂御薩芸若空等御三昧？住是定意時，於一切御平等之事，亦無所御，是謂御薩芸若空等御三昧。彼何謂無青究竟無樂三昧？住是定意時，不得名號亦無所獲，是謂無青究竟無樂三昧。彼何謂住於無本無心三昧？住是定意時，住於諸三昧，普入無本，無所轉求，是謂住於無本無心三昧。彼何謂身時安詳三昧？住是定意時，於諸三昧永無所得亦無見身，是謂身時安詳三昧。彼何謂口言時壞除虛空念三昧？住是定意時，一切三昧不得口言之所歸趣，是謂口言時壞除虛空念三昧。彼何謂脫虛無無色三昧？住是定意時，逮得虛空，無為無數一切法寂，是謂脫虛無無色三昧。是為須菩提菩薩摩訶薩般若波羅蜜摩訶衍也。 |
223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂名首楞嚴三昧、寶印三昧、師子遊戲三昧、妙月三昧、月幢相三昧、出諸法三昧、觀頂三昧、畢法性三昧、畢幢相三昧、金剛三昧、入法印三昧、三昧王安立三昧、放光三昧、力進三昧、高出三昧、必入辯才三昧、釋名字三昧、觀方三昧、陀羅尼印三昧、無誑三昧、攝諸法海三昧、遍覆虛空三昧、金剛輪三昧、寶斷三昧、能照三昧、不求三昧、無住三昧、無心三昧、淨燈三昧、無邊明三昧、能作明三昧、普照明三昧、堅淨諸三昧三昧、無垢明三昧、歡喜三昧、電光三昧、無盡三昧、威德三昧、離盡三昧、不動三昧、不退三昧、日燈三昧、月淨三昧、淨明三昧、能作明三昧、作行三昧、知相三昧、如金剛三昧、心住三昧、普明三昧、安立三昧、寶聚三昧、妙法印三昧、法等三昧、斷喜三昧、到法頂三昧、能散三昧、分別諸法句三昧、字等相三昧、離字三昧、斷緣三昧、不壞三昧、無種相三昧、無處行三昧、離朦昧三昧、無去三昧、不變異三昧、度緣三昧、集諸功德三昧、住無心三昧、淨妙華三昧、覺意三昧、無量辯三昧、無等等三昧、度諸法三昧、分別諸法三昧、散疑三昧、無處三昧、一莊嚴三昧、生行三昧、一行三昧、不一行三昧、妙行三昧、達一切有底散三昧、入名語三昧、離音聲字語三昧、然炬三昧、淨相三昧、破相三昧、一切種妙足三昧、不喜苦樂三昧、無盡相三昧、陀羅尼三昧、攝諸邪正相三昧、滅憎愛三昧、逆順三昧、淨光三昧、堅固三昧、滿月淨光三昧、大莊嚴三昧、能照一切世三昧、三昧等三昧、攝一切有諍無諍三昧、不樂一切住處三昧、如住定三昧、壞身衰三昧、壞語如虛空三昧、離著虛空不染三昧。 云何名首楞嚴三昧？知諸三昧行處，是名首楞嚴三昧。云何名寶印三昧？住是三昧能印諸三昧，是名寶印三昧。云何名師子遊戲三昧？住是三昧能遊戲諸三昧中如師子，是名師子遊戲三昧。云何名妙月三昧？住是三昧能照諸三昧如淨月，是名妙月三昧。云何名月幢相三昧？住是三昧能持諸三昧相，是名月幢相三昧。云何名出諸法三昧？住是三昧能出生諸三昧，是名出諸法三昧。云何名觀頂三昧？住是三昧能觀諸三昧頂，是名觀頂三昧。云何名畢法性三昧？住是三昧決定知法性，是名畢法性三昧。云何名畢幢相三昧？住是三昧能持諸三昧幢，是名畢幢相三昧。云何名金剛三昧？住是三昧能破諸三昧，是名金剛三昧。云何名入法印三昧？住是三昧入諸法印，是名入法印三昧。云何名三昧王安立三昧？住是三昧，一切諸三昧中安立住如王，是名三昧王安立三昧。云何名放光三昧？住是三昧能放光照諸三昧，是名放光三昧。云何名力進三昧？住是三昧，於諸三昧能作勢力，是名力進三昧。云何名高出三昧？住是三昧能增長諸三昧，是名高出三昧。云何名必入辯才三昧？住是三昧能辯說諸三昧，是名必入辯才三昧。云何名釋名字三昧？住是三昧能釋諸三昧名字，是名釋名字三昧。云何名觀方三昧？住是三昧能觀諸三昧方，是名觀方三昧。云何名陀羅尼印三昧？住是三昧持諸三昧印，是名陀羅尼印三昧。云何名無誑三昧？住是三昧於諸三昧不欺誑，是名無誑三昧。云何名攝諸法海三昧？住是三昧，能攝諸三昧如大海水，是名攝諸法海三昧。云何名遍覆虛空三昧？住是三昧，遍覆諸三昧如虛空，是名遍覆虛空三昧。云何名金剛輪三昧？住是三昧能持諸三昧分，是名金剛輪三昧。云何名斷寶三昧？住是三昧斷諸三昧煩惱垢，是名斷寶三昧。云何名能照三昧？住是三昧，能以光明顯照諸三昧，是名能照三昧。云何名不求三昧？住是三昧無法可求，是名不求三昧。云何名無住三昧？住是三昧中不見一切法住，是名無住三昧。云何名無心三昧？住是三昧，心心數法不行，是名無心三昧。云何名淨燈三昧？住是三昧，於諸三昧中作明如燈，是名淨燈三昧。云何名無邊明三昧？住是三昧，與諸三昧作無邊明，是名無邊明三昧。云何名能作明三昧？住是三昧，即時能為諸三昧作明，是名能作明三昧。云何名普照明三昧？住是三昧即能照諸三昧門，是名普照明三昧。云何名堅淨諸三昧三昧？住是三昧能堅淨諸三昧相，是名堅淨諸三昧三昧。云何名無垢明三昧？住是三昧能除諸三昧垢，亦能照一切三昧，是名無垢明三昧。云何名歡喜三昧？住是三昧能受諸三昧喜，是名歡喜三昧。云何名電光三昧？住是三昧，照諸三昧如電光，是名電光三昧。云何名無盡三昧？住是三昧，於諸三昧不見盡，是名無盡三昧。云何名威德三昧？住是三昧，於諸三昧威德照然，是名威德三昧。云何名離盡三昧？住是三昧不見諸三昧盡，是名離盡三昧。云何名不動三昧？住是三昧，令諸三昧不動不戲，是名不動三昧。云何名不退三昧？住是三昧能不見諸三昧退，是名不退三昧。云何名日燈三昧？住是三昧放光照諸三昧門，是名日燈三昧。云何名月淨三昧？住是三昧能除諸三昧闇，是名月淨三昧。云何名淨明三昧？住是三昧，於諸三昧得四無闇智，是名淨明三昧。云何名能作明三昧？住是三昧，於諸三昧門能作明，是名能作明三昧。云何名作行三昧？住是三昧，能令諸三昧各有所作，是名作行三昧。云何名知相三昧？住是三昧見諸三昧知相，是名知相三昧。云何名如金剛三昧？住是三昧，能貫達諸法亦不見達，是名如金剛三昧。云何名心住三昧？住是三昧，心不動不轉不惱，亦不念有是心，是名心住三昧。云何名普明三昧？住是三昧普見諸三昧明，是名普明三昧。云何名安立三昧？住是三昧，於諸三昧安立不動，是名安立三昧。云何名寶聚三昧？住是三昧，普見諸三昧如見寶聚，是名寶聚三昧。云何名妙法印三昧？住是三昧，能印諸三昧，以無印印故，是名妙法印三昧。云何名法等三昧？住是三昧，觀諸法等無法不等，是名法等三昧。云何名斷喜三昧？住是三昧斷一切法中喜，是名斷喜三昧。云何名到法頂三昧？住是三昧，滅諸法闇亦在諸三昧上，是名到法頂三昧。云何名能散三昧？住是三昧中能破散諸法，是名能散三昧。云何名分別諸法句三昧？住是三昧，分別諸三昧諸法句，是名分別諸法句三昧。云何名字等相三昧？住是三昧得諸三昧字等，是名字等相三昧。云何名離字三昧？住是三昧，諸三昧中乃至不見一字，是名離字三昧。云何名斷緣三昧？住是三昧斷諸三昧緣，是名斷緣三昧。云何名不壞三昧？住是三昧，不得諸法變異，是名不壞三昧。云何名無種相三昧？住是三昧不見諸法種種，是名無種相三昧。云何名無處行三昧？住是三昧不見諸三昧處，是名無處行三昧。云何名離矇昧三昧？住是三昧，離諸三昧微闇，是名離朦昧三昧。云何名無去三昧？住是三昧，不見一切三昧去相，是名無去三昧。云何名不變異三昧？住是三昧，不見諸三昧變異相，是名不變異三昧。云何名度緣三昧？住是三昧，度一切三昧緣境界，是名度緣三昧。云何名集諸功德三昧？住是三昧集諸三昧功德，是名集諸功德三昧。云何名住無心三昧？住是三昧，於諸三昧心不入，是名住無心三昧。云何名淨妙花三昧？住是三昧，令諸三昧得淨妙如花，是名淨妙花三昧。云何名覺意三昧？住是三昧，諸三昧中得七覺分，是名覺意三昧。云何名無量辯三昧？住是三昧，於諸法中得無量辯，是名無量辯三昧。云何名無等等三昧？住是三昧，諸三昧中得無等等相，是名無等等三昧。云何名度諸法三昧？住是三昧，度一切三界，是名度諸法三昧。云何名分別諸法三昧？住是三昧，諸三昧及諸法分別見，是名分別諸法三昧。云何名散疑三昧？住是三昧得散諸法疑，是名散疑三昧。云何名無住處三昧？住是三昧，不見諸法住處，是名無住處三昧。云何名一莊嚴三昧？住是三昧，終不見諸法二相，是名一莊嚴三昧。云何名生行三昧？住是三昧，不見諸行生，是名生行三昧。云何名一行三昧？住是三昧，不見諸三昧此岸彼岸，是名一行三昧。云何名不一行三昧？住是三昧，不見諸三昧一相，是名不一行三昧。云何名妙行三昧？住是三昧，不見諸三昧二相，是名妙行三昧。云何名達一切有底散三昧？住是三昧，入一切有、一切三昧，智慧通達，亦無所達，是名達一切有底散三昧。云何名入名語三昧？住是三昧，入一切三昧名語，是名入名語三昧。云何名離音聲字語三昧？住是三昧，不見諸三昧音聲字語，是名離音聲字語三昧。云何名然炬三昧？住是三昧威德照明如炬，是名然炬三昧。云何名淨相三昧？住是三昧淨諸三昧相，是名淨相三昧。云何名破相三昧？住是三昧，不見諸三昧相，是名破相三昧。云何名一切種妙足三昧？住是三昧，一切諸三昧種皆具足，是名一切種妙足三昧。云何名不憙苦樂三昧？住是三昧，不見諸三昧苦樂，是名不憙苦樂三昧。云何名無盡相三昧？住是三昧，不見諸三昧盡，是名無盡相三昧。云何名多陀羅尼三昧？住是三昧能持諸三昧，是名多陀羅尼三昧。云何名攝諸邪正相三昧？住是三昧，於諸三昧不見邪正相，是名攝諸邪正相三昧。云何名滅憎愛三昧？住是三昧，不見諸三昧憎愛，是名滅憎愛三昧。云何名逆順三昧？住是三昧，不見諸法諸三昧逆順，是名逆順三昧。云何名淨光三昧？住是三昧，不得諸三昧明垢，是名淨光三昧？云何名堅固三昧？住是三昧，不得諸三昧不堅固，是名堅固三昧。云何名滿月淨光三昧？住是三昧，諸三昧滿足如月十五日，是名滿月淨光三昧。云何名大莊嚴三昧？住是三昧，大莊嚴成就諸三昧，是名大莊嚴三昧。云何名能照一切世三昧？住是三昧，諸三昧及一切法能照，是名能照一切世三昧。云何名三昧等三昧？住是三昧，於諸三昧不得定亂相，是名三昧等三昧。云何名攝一切有諍無諍三昧？住是三昧，能使諸三昧不分別有諍無諍，是名攝一切有諍無諍三昧。云何名不樂一切住處三昧？住是三昧，不見諸三昧依處，是名不樂一切住處三昧。云何名如住定三昧？住是三昧不過諸三昧如相，是名如住定三昧。云何名壞身衰三昧？住是三昧不得身相，是名壞身衰三昧。云何名壞語如虛空三昧？住是三昧，不見諸三昧語業如虛空，是名壞語如虛空三昧。云何名離著虛空不染三昧？住是三昧，見諸法如虛空無閡，亦不染是三昧，是名離著虛空不染三昧。須菩提！是名菩薩摩訶薩摩訶衍。 |
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220：復次，善現！菩薩摩訶薩大乘相者，謂無量百千無上微妙諸三摩地，即健行三摩地、寶印三摩地、師子遊戲三摩地、妙月三摩地、月幢相三摩地、一切法湧三摩地、觀頂三摩地、法界決定三摩地、決定幢相三摩地、金剛喻三摩地、入法印三摩地、放光無忘失三摩地、善立定王三摩地、放光三摩地、精進力三摩地、等湧三摩地、入一切言詞決定三摩地、等入增語三摩地、觀方三摩地、總持印三摩地、無忘失三摩地、諸法等趣海印三摩地、遍覆虛空三摩地、金剛輪三摩地、離塵三摩地、遍照三摩地、不眴三摩地、無相住三摩地、不思惟三摩地、無垢燈三摩地、無邊光三摩地、發光三摩地、普照三摩地、淨堅定三摩地、無垢光三摩地、發妙樂三摩地、電燈三摩地、無盡三摩地、具威光三摩地、離盡三摩地、無動三摩地、無瑕隙三摩地、日燈三摩地、淨月三摩地、淨光三摩地、發明三摩地、作所應作三摩地、智幢相三摩地、金剛鬘三摩地、住心三摩地、普明三摩地、善住三摩地、寶積三摩地、妙法印三摩地、一切法平等性三摩地、捨愛樂三摩地、入法頂三摩地、飄散三摩地、分別法句三摩地、平等字相三摩地、離文字相三摩地、斷所緣三摩地、無變異三摩地、無品類三摩地、無相行三摩地、離翳闇三摩地、具行三摩地、不變動三摩地、度境界三摩地、集一切功德三摩地、決定住三摩地、無心住三摩地、淨妙花三摩地、具覺支三摩地、無邊燈三摩地、無邊辯三摩地、無等等三摩地、超一切法三摩地、決判諸法三摩地、散疑網三摩地、無所住三摩地、一相莊嚴三摩地、引發行相三摩地、一行相三摩地、離行相三摩地、妙行相三摩地、達諸有底散壞三摩地、入施設語言三摩地、解脫音聲文字三摩地、炬熾然三摩地、嚴淨相三摩地、無標幟三摩地、具一切妙相三摩地、不憙一切苦樂三摩地、無盡行相三摩地、具陀羅尼三摩地、攝伏一切正性邪性三摩地、靜息一切違順三摩地、離憎愛三摩地、無垢明三摩地、具堅固三摩地、滿月淨光三摩地、大莊嚴三摩地、照一切世間三摩地、定平等性三摩地、有諍無諍平等理趣三摩地、無巢穴無標幟無愛樂三摩地、決定安住真如三摩地、離身穢惡三摩地、離語穢惡三摩地、離意穢惡三摩地、如虛空三摩地、無染著如虛空三摩地。如是等三摩地有無量百千，是為菩薩摩訶薩大乘相。善現！云何名為健行三摩地？謂若住此三摩地時，能受一切三摩地境，能辦無邊殊勝健行，能為一切等持導首，是故名為健行三摩地。云何名為寶印三摩地？謂此三摩地能印一切定，是故名為寶印三摩地。 云何名為師子遊戲三摩地？謂若住此三摩地時，於諸勝定遊戲自在，是故名為師子遊戲三摩地。 云何名為妙月三摩地？謂若住此三摩地時，如淨滿月普照諸定，是故名為妙月三摩地。 云何名為月幢相三摩地？謂若住此三摩地時，普能住持諸定勝相，是故名為月幢相三摩地。 云何名為一切法湧三摩地？謂若住此三摩地時，普能湧出一切勝定，是故名為一切法湧三摩地。 云何名為觀頂三摩地？謂若住此三摩地時，普能觀察一切定頂，是故名為觀頂三摩地。 云何名為法界決定三摩地？謂若住此三摩地時，能於法界決定照了，是故名為法界決定三摩地。 云何名為決定幢相三摩地？謂若住此三摩地時，能決定持諸定幢相，是故名為決定幢相三摩地。 云何名為金剛喻三摩地？謂若住此三摩地時，能摧諸定非彼所伏，是故名為金剛喻三摩地。 云何名為入法印三摩地？謂若住此三摩地時，普能證入一切法印，是故名為入法印三摩地。 云何名為放光無忘失三摩地？謂若住此三摩地時，放勝定光照有情類，令彼憶念曾所受法，是故名為放光無忘失三摩地。 云何名為善立定王三摩地？謂若住此三摩地時，於諸定王善能建立，是故名為善立定王三摩地。 云何名為放光三摩地？謂若住此三摩地時，於諸定光普能開發，是故名為放光三摩地。 云何名為精進力三摩地？謂若住此三摩地時，能發諸定精進勢力，是故名為精進力三摩地。 云何名為等涌三摩地？謂若住此三摩地時，令諸等持平等涌現，是故名為等涌三摩地。 云何名為入一切言詞決定三摩地？謂若住此三摩地時，於諸言詞決定悟入，是故名為入一切言詞決定三摩地。 云何名為等入增語三摩地？謂若住此三摩地時，於諸定名普能悟入訓釋理趣，是故名為等入增語三摩地。 云何名為觀方三摩地？謂若住此三摩地時，於諸定方普能觀照，是故名為觀方三摩地。 云何名為總持印三摩地？謂若住此三摩地時，能總任持諸定妙印，是故名為總持印三摩地。 云何名為無忘失三摩地？謂若住此三摩地時，於諸定相皆無忘失，是故名為無忘失三摩地。 云何名為諸法等趣海印三摩地？謂若住此三摩地時，令諸勝定等皆趣入，如大海印攝受眾流，是故名為諸法等趣海印三摩地。 云何名為遍覆虛空三摩地？謂若住此三摩地時，於諸等持遍能覆護，無所簡別如太虛空，是故名為遍覆虛空三摩地。 云何名為金剛輪三摩地？謂若住此三摩地時，普能任持一切勝定，令不散壞如金剛輪，是故名為金剛輪三摩地。 云何名為離塵三摩地？謂若住此三摩地時，能滅一切煩惱纏垢，是故名為離塵三摩地。 云何名為遍照三摩地？謂若住此三摩地時，遍照諸定令其光顯，是故名為遍照三摩地。 云何名為不眴三摩地？謂若住此三摩地時，更不希求餘定餘法，是故名為不眴三摩地。 云何名為無相住三摩地？謂若住此三摩地時，不見諸定中有少法可住，是故名為無相住三摩地。 云何名為不思惟三摩地？謂若住此三摩地時，所有下劣心、心所法悉皆不轉，是故名為不思惟三摩地。 云何名為無垢燈三摩地？謂若住此三摩地時，如持淨燈照了諸定，是故名為無垢燈三摩地。 云何名為無邊光三摩地？謂若住此三摩地時，能發大光照無邊際，是故名為無邊光三摩地。 云何名為發光三摩地？謂若住此等持無間，能發一切勝定光明，是故名為發光三摩地。 云何名為普照三摩地？謂若得此等持無間，即能普照諸勝定門，是故名為普照三摩地。 云何名為淨堅定三摩地？謂若住此三摩地時，得諸等持淨平等性，是故名為淨堅定三摩地。 云何名為無垢光三摩地？謂若住此三摩地時，能普蠲除一切定垢，是故名為無垢光三摩地。 云何名為發妙樂三摩地？謂若住此三摩地時，領受一切等持妙樂，是故名為發妙樂三摩地。 云何名為電燈三摩地？謂若住此三摩地時，照諸等持如電光焰，是故名為電燈三摩地。 云何名為無盡三摩地？謂若住此三摩地時，引諸等持功德無盡，而不見彼盡不盡相，是故名為無盡三摩地。 云何名為具威光三摩地？謂若住此三摩地時，於諸等持威光獨盛，是故名為具威光三摩地。 云何名為離盡三摩地？謂若住此三摩地時，見諸等持一切無盡，而不見有盡不盡相，是故名為離盡三摩地。 云何名為無動三摩地？謂若住此三摩地時，令諸等持無動無掉亦無戲論，是故名為無動三摩地。 云何名為無瑕隙三摩地？謂若住此三摩地時，令諸等持見無瑕隙，是故名為無瑕隙三摩地。 云何名為日燈三摩地？謂若住此三摩地時，令諸定門發光普照，是故名為日燈三摩地。 云何名為淨月三摩地？謂若住此三摩地時，令諸等持除闇如月，是故名為淨月三摩地。 云何名為淨光三摩地？謂若住此三摩地時，於一切等持得四無礙解，是故名為淨光三摩地。 云何名為發明三摩地？謂若住此三摩地時，令諸定門發明普照，是故名為發明三摩地。 云何名為作所應作三摩地？謂若住此三摩地時，辦諸等持所應作事，又令諸定所作事成，是故名為作所應作三摩地。 云何名為智幢相三摩地？謂若住此三摩地時，見諸等持妙智幢相，是故名為智幢相三摩地。 云何名為金剛鬘三摩地？謂若住此三摩地時，雖能通達一切法，而不見有通達相，是故名為金剛鬘三摩地。 云何名為住心三摩地？謂若住此三摩地時，心不動搖，不轉、不照亦不損減，不念有心，是故名為住心三摩地。 云何名為普明三摩地？謂若住此三摩地時，於諸定明普能觀照，是故名為普明三摩地。 云何名為善住三摩地？謂若住此三摩地時，於諸等持善能安住，是故名為善住三摩地。 云何名為寶積三摩地？謂若住此三摩地時，觀諸等持皆如寶聚，是故名為寶積三摩地。 云何名為妙法印三摩地？謂若住此三摩地時，能印諸等持以無印印故，是故名為妙法印三摩地。 云何名為一切法平等性三摩地？謂若住此三摩地時，不見有法離平等性，是故名為一切法平等性三摩地。 云何名為捨愛樂三摩地？謂若住此三摩地時，於一切法捨諸愛樂，是故名為捨愛樂三摩地。 云何名為入法頂三摩地？謂若住此三摩地時，於一切法能除闇障，亦於諸定能為上首，是故名為入法頂三摩地。 云何名為飄散三摩地？謂若住此三摩地時，飄散一切定執、法執，是故名為飄散三摩地。 云何名為分別法句三摩地？謂若住此三摩地時，善能分別諸定法句，是故名為分別法句三摩地。 云何名為平等字相三摩地？謂若住此三摩地時，得諸等持平等字相，是故名為平等字相三摩地。 云何名為離文字相三摩地？謂若住此三摩地時，於諸等持不得一字，是故名為離文字相三摩地。 云何名為斷所緣三摩地？謂若住此三摩地時，絕諸等持所緣境相，是故名為斷所緣三摩地。 云何名為無變異三摩地？謂若住此三摩地時，不得諸法變異之相，是故名為無變異三摩地。 云何名為無品類三摩地？謂若住此三摩地時，不見諸法品類別相，是故名為無品類三摩地。 云何名為無相行三摩地？謂若住此三摩地時，於諸定相都無所得，是故名為無相行三摩地。 云何名為離翳闇三摩地？謂若住此三摩地時，諸定翳闇無不除遣，是故名為離翳闇三摩地。 云何名為具行三摩地？謂若住此三摩地時，於諸定行都無見執，是故名為具行三摩地。 云何名為不變動三摩地？謂若住此三摩地時，於諸等持不見變動，是故名為不變動三摩地。 云何名為度境界三摩地？謂若住此三摩地時，超諸等持所緣境界，是故名為度境界三摩地。 云何名為集一切功德三摩地？謂若住此三摩地時，能集諸定所有功德，於一切法而無集想，是故名為集一切功德三摩地。 云何名為決定住三摩地？謂若住此三摩地時，於諸定心雖決定住，而知其相了不可得，是故名為決定住三摩地。 云何名為無心住三摩地？謂若住此三摩地時，心於諸定無轉無墮，是故名為無心住三摩地。 云何名為淨妙花三摩地？謂若住此三摩地時，令諸等持皆得清淨，嚴飾光顯猶如妙花，是故名為淨妙花三摩地。 云何名為具覺支三摩地？謂若住此三摩地時，令一切定修七覺支速得圓滿，是故名為具覺支三摩地。 云何名為無邊燈三摩地？謂若住此三摩地時，於一切法皆能照了譬如明燈，是故名為無邊燈三摩地。 云何名為無邊辯三摩地？謂若住此三摩地時，於一切法得無邊辯，是故名為無邊辯三摩地。 云何名為無等等三摩地？謂若住此三摩地時，於諸等持得平等性，亦令諸定成無等等，是故名為無等等三摩地。 云何名為超一切法三摩地？謂若住此三摩地時，普能超度三界諸法，是故名為超一切法三摩地。 云何名為決判諸法三摩地？謂若住此三摩地時，於諸勝定及一切法，能為有情如實決判，是故名為決判諸法三摩地。 云何名為散疑網三摩地？謂若住此三摩地時，於諸等持及一切法，所有疑網皆能除散，是故名為散疑網三摩地。 云何名為無所住三摩地？謂若住此三摩地時，不見諸法有所住處，是故名為無所住三摩地。 云何名為一相莊嚴三摩地？謂若住此三摩地時，不見諸法二相可取，是故名為一相莊嚴三摩地。 云何名為引發行相三摩地？謂若住此三摩地時，於諸等持及一切法雖能引發種種行相，而都不見能引發者，是故名為引發行相三摩地。 云何名為一行相三摩地？謂若住此三摩地時，見諸等持無二行相，是故名為一行相三摩地。 云何名為離行相三摩地？謂若住此三摩地時，見諸等持都無行相，是故名為離行相三摩地。 云何名為妙行相三摩地？謂若住此三摩地時，令諸等持起妙行相，是故名為妙行相三摩地。 云何名為達諸有底散壞三摩地？謂若住此三摩地時，於諸等持及一切法，得通達智如實悟入，既得入已於諸有法通達散壞令無所遺，是故名為達諸有底散壞三摩地。 云何名為入施設語言三摩地？謂若住此三摩地時，悟入一切三摩地法，施設語言無著無礙，是故名為入施設語言三摩地。 云何名為解脫音聲文字三摩地？謂若住此三摩地時，見諸等持解脫一切音聲文字眾相寂滅，是故名為解脫音聲文字三摩地。 云何名為炬熾然三摩地？謂若住此三摩地時，於諸等持威光照曜，是故名為炬熾然三摩地。 云何名為嚴淨相三摩地？謂若住此三摩地時，於諸等持能嚴淨相，謂於諸相皆能除滅，是故名為嚴淨相三摩地。 云何名為無標幟三摩地？謂若住此三摩地時，於諸等持不見標幟，是故名為無標幟三摩地。 云何名為具一切妙相三摩地？謂若住此三摩地時，諸定妙相無不具足，是故名為具一切妙相三摩地。 云何名為不憙一切苦樂三摩地？謂若住此三摩地時，於諸等持苦樂之相不樂觀察，是故名為不憙一切苦樂三摩地。 云何名為無盡行相三摩地？謂若住此三摩地時，不見諸定行相有盡，是故名為無盡行相三摩地。 云何名為具陀羅尼三摩地？謂若住此三摩地時，能總任持諸定勝事，是故名為具陀羅尼三摩地。 云何名為攝伏一切正性邪性三摩地？謂若住此三摩地時，於諸等持正性邪性攝伏諸見皆令不起，是故名為攝伏一切正性邪性三摩地。 云何名為靜息一切違順三摩地？謂若住此三摩地時，於諸等持及一切法，都不見有違順之相，是故名為靜息一切違順三摩地。 云何名為離憎愛三摩地？謂若住此三摩地時，於諸等持及一切法，都不見有憎愛之相，是故名為離憎愛三摩地。 云何名為無垢明三摩地？謂若住此三摩地時，於諸等持都不見有明相、垢相，是故名為無垢明三摩地。 云何名為具堅固三摩地？謂若住此三摩地時，令諸等持皆得堅固，是故名為具堅固三摩地。 云何名為滿月淨光三摩地？謂若住此三摩地時，令諸等持功德增益，如淨滿月光增海水，是故名為滿月淨光三摩地。 云何名為大莊嚴三摩地？謂若住此三摩地時，令諸等持成就種種微妙希有大莊嚴事，是故名為大莊嚴三摩地。 云何名為照一切世間三摩地？謂若住此三摩地時，照諸等持及一切法，令有情類皆得開曉，是故名為照一切世間三摩地。 云何名為定平等性三摩地？謂若住此三摩地時，不見等持定散差別，是故名為定平等性三摩地。 云何名為有諍無諍平等理趣三摩地？謂若住此三摩地時，不見諸法及一切定有諍無諍性相差別，是故名為有諍無諍平等理趣三摩地。 云何名為無巢穴無標幟無愛樂三摩地？謂若住此三摩地時，破諸巢穴，捨諸標幟，斷諸愛樂而無所執，是故名為無巢穴無標幟無愛樂三摩地。 云何名為決定安住真如三摩地？謂若住此三摩地時，於諸等持及一切法，常不棄捨真如實相，是故名為決定安住真如三摩地。 云何名為離身穢惡三摩地？謂若住此三摩地時，令諸等持破壞身見，是故名為離身穢惡三摩地。 云何名為離語穢惡三摩地？謂若住此三摩地時，令諸等持壞語惡業，是故名為離語穢惡三摩地。 云何名為離意穢惡三摩地？謂若住此三摩地時，令諸等持壞意惡業，是故名為離意穢惡三摩地。 云何名為如虛空三摩地？謂若住此三摩地時，於諸有情普能饒益，其心平等如太虛空，是故名為如虛空三摩地。 云何名為無染著如虛空三摩地？謂若住此三摩地時，觀一切法都無所有，如淨虛空無染無著，是故名為無染著如虛空三摩地。 善現！如是等有無量百千微妙希有勝三摩地，當知是為菩薩摩訶薩大乘相。 |
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I 9,13. THE EQUIPMENT WITH MERIT. 22 Moreover, Subhuti, the great vehicle of the Bodhisattva, the great being, i.e. the concentration called "Heroic Valour", etc. to: the con- centration called "Like space, unshackled, free, and untainted".
1. The concentration called "Heroic Valour": Through that concentration the range of all the concentrations is experienced.
2. The Jewel Seal: Through that concentration all concentrations are sealed.
3. The Lion's Play: As a result of having stood firm in this concentration, one can play with all the concentrations.
4. The Beautiful Moon : As a result of having stood in this concentration one sheds light on all concentrations.
5. The Moon as a Glorious Ensign: This concentration carries the Ensign of all concentrations (as a token of victory).
6. Exaltation above All Dharmas: As a result of having stood in this concentration one is elevated above all concentrations. (PI 99)
7. Surveying the Summits : 23 one surveys the Summits of all concentrations.
8. Fixed on the Element of Dharma: one moves towards certainty in one's under- standing of the Dharma-element.
9. The Glorious Ensign of Certainty: one carries the Ensign (which indicates) certainty about all concentrations.
10. Like a Thunderbolt ;14 one is not broken by any concentration.
11. Seal of Entrance into (all) Dharmas: one enters into the Seal of (all) dharmas.
12. The Well-established King of Concentrations: one establishes oneself in all concentrations with the definiteness of a king.
13. The Shedding of Rays: one emits the Rays of all concentrations.
14. Array of Power: one brings about the array of the power of all concentrations.
15. Arisen : To one who has stood in this concentration all concentrations rise up together.
16. The definite Entrance into the (Exposition of) Languages : one can enter into the exposition of the language of all concentrations.
17. Entrance into all Synonyms: one can enter into the desig- nations and synonyms of all concentrations.
18. Surveying the Directions : one surveys the Directions of all concentrations.
19. Carrying the Seal: one carries the Seals of all concentrations.
20. Unimpaired: one does not impair any of the concentrations.
21. The Seal of the Ocean of the Meeting of all Dharmas: as a result of his having stood in this concentration all his concentrations assemble and meet.
22. Radiant Ether: one irradiates all concentrations with a radiation like that of ether.
23. Sharp: one kindles all concentrations with flaming glory.
24. Unlimited Illumination: it illuminates the Un- limited.
25. Without Attachments or Coverings: on account of lacking all attachments, it illuminates without covering.
26. Extermination of the Proceeding of all Dharmas: it enterminates the proceeding of all dharmas. (P200)
27. Forsaking Impurity: one forsakes all signs, how much more so the signs of the defilements.
28. Like the Shining Sun : one illuminates all concentrations, warms them, shines upon them.
29. Desirelessness: one does not desire any dharma appertaining to the concentrations.
30. Utterly Homeless: one reviews in no concentration a dharma which is at home there.
31. Free from Thought: in that concentration no thought proceeds, and none of its concomitants.
32. Immaculate Lamp: it acts as an immaculate lamp for all concentrations.
33. Infinite Splendour : it brings about an infinite splendour.
34. Lightbringer: it throws light on all concentrations.
35. All-round Illumination: as soon as this concentration has been acquired, all concentration-doors are illuminated.
36. Pure Core: one reaches the pure sameness of all concentrations.
37. Immaculate Splendour: one removes the stains from all concen- trations and gives them a brilliant appearance.
38. Giving Delight: one experiences the delight of all concentrations.
39. Lightning Flash: all concentrations are set ablaze.
40. Inextinguishable: one reviews of all concentrations neither the extinction nor the nonextinction.
41. Diamond- Circle : one carries the Circles of all concentrations.
42. Extinction Left Behind: one reviews the nonextinction of all concentrations, and views them in such a way that one reviews not even the least dharma.
43. Immo- vable : one does not waver or vacillate in any of the concentrations, nor does one mind them, or have idle fancies about them.
44. It cannot be overturned: one does not review the overturning of any concentration.
45. Lamp of the Sun: it illuminates all concentration-doors.
46. Immaculate Moon: one disperses the darkness in all concentrations.
47. Bright Appearance : one acquires the four analytical knowledges with regard to all concentrations. (P201)
48. Illuminator: one throws light on all concentration-doors.
49. Mode of the Doer: one brings about the work and performance of all concentrations.
50. The Ensign of Cognition: one reviews the Ensign of the cognition of all concentrations.
51. Like a Thunderbolt: one penetrates all dharmas, and yet does not review that concentration.
52. Stability of Thought: one's thought does not waver, is not diverted or terrified; it never fails, but one remains unaware that "(this is) thought".
53. Illumination All-round: one reviews in all concentrations the all-round illumination.
54. Well Established : one becomes well established in all concentrations.
55. Jewel Cusp: all concentrations appear bright all round, like a jewel cusp.
56. Seal of the Best Dharma: It results in that all concentrations are Sealed, on account of their being Sealed with a Seal from the very beginning.
57. The Sameness of All Dharmas : one does not review any dharma as sundered from sameness.
58. Forsaking Delight: one forsakes the delight in all concentrations, the delight in all dharmas.
59. The Fulness of Ascent to All Dharmas: elevated above all dharmas one is nevertheless saturated with them.
60. Dispersing: one disperses and tears asunder all dharmas through all concentrations.
61. Cleaving the Verbal Expressions of All Dharmas : one cleaves the verbal expressions for all concentrations and dharmas.
62. Identifying the Letter: one understands the fact that all concentrations have the same letter.
63. All Letters Left Behind: one does not even get at one single letter for all concentrations.
64. Cutting off the Objective Support: the objective support of all concentrations is cut off.
65. Without Modification: one does not apprehend the alteration of any dharma.
66. Modeless: one does not apprehend even the specific constitution of any dharma.
67. Nonentrance into Name and Sign : one does not appre- hend the name and sign of any concentration.
68. Wandering Without a Home: one does not get a home in any concentration.
69. All Darkness Left Behind : one removes all darkness from all the concentrations.
70. Possessing a Manner of Acting: one reviews the manner of acting of all concentrations.
71. Unshakable: one reviews all concentrations as unshakable. (P202)
72. Surpassing the Sphere: one transends the sphere of all concentrations.
73. The Accumulation of All Qualities Takes Place: In this concentration one reaches the accumulation of all the qualities of all dharmas and of all concentrations.
74. The Stability of No-Thought: with regard to all concentrations one's thought does not proceed.
75. Sweetly Blooming Purity: one acquires the sweetly blooming purity of all concentrations.
76. In Possession of the Limbs of Enlightenment: one acquires, through all concentrations, the seven limbs of enlightenment.
77. Infinite Inspiration : one acquires in all concentrations a state of infinite inspiration.
78. Equal to the Unequalled: one acquires, through all concentrations, the state where one is equal to the unequalled.
79. Transcending All Dharmas: one transcends everything in the triple world.
80. Accurate Definer: one can delimitate all dharmas and concentrations.
81. Dispersing Uncertainty: one reaches the dispersal of all uncertainty about all concentrations.
82. All Stability Stopped: one does not review the abiding of any dharma.
83. One Single Harmony: one does not review the duality of any dharma.
84. Consummation of the Modes: one does not review the consummation of the modes of all concentrations and dharmas.
85. One Single Mode: one reviews the single mode of all concentrations.
86. Nonrepudiation of the Modes: one reviews (not) the non-duality of all dharmas.
87. The Penetration, which Disperses the Base of All Becoming: one reaches the penetrating cognition of all concentrations; when that has been reached, there is no dharma that has not been pierced.
88. Entrance into the Meaning of Voices and Sounds : one enters into the meaning of the voices and sounds of all concentrations as freed from the letters which constitute speech.
90. Flaming Torch: With its Splendour it illuminates all concentrations, warms them, shines upon them.
91. Purification of Marks: the marks of all concentrations are purified.
92. Undistinguished: one reviews all concentrations as undistinguished.
93. Furnished with the Best of all Modes: To one who has stood in this concentration all concentrations are furnished with the best of all modes.
94. Not Rejoicing in All Ease or 111: in all concentrations one does not review the ease or the ill. (P203)
95. Bringing About Nonextinction : one does not review the extinction of all concentrations.
96. Wise Knowledge of Dharanis: it results in that one can bear in mind all the Dharanis.
97. Complete Removal of Rightness and Wrongness: one does not review the rightness and wrongness of all concentrations.
98. Appeasing All Obstruction and Stopping: one does not review the obstruction or stopping of all concentrations.
99. Compliance and Opposition : one does not review the compliance and opposition of all concentrations.
100. Immaculate Glory : one does not get at the glorious circle of all concentrations.
101. Possessing a Core: one does not review the sub- stantiality of all concentrations.
102. The Stainless Full Moon: in this concentration all his concentrations are fully realized, just like the full moon.
103. Great Harmony: all his concentrations are endowed with great harmony.
104. Light bringer in Every Way: it throws light on all concentrations and on all dharmas.
105. Concentration-sameness: in all concentrations one apprehends neither distraughtness nor one-pointedness.
106. Assemblage of all Peace and Refuge: to one who has stood in this concentration, no concentration can cause strife.
107. Pleased with being independent of a Home: in this concentration one does not approach a settling place for all concentrations.
108. Stability of No-thought in Suchness: in this concentration one does not depart
from the Suchness of all concentrations.
109. Crushing the Misery of having a Body: it results in that one does not get at a body for all concentrations.
110. Removing the Misery of Speech: it results in that one does not get at the speech-action of all concentrations.
111. Fashioned like the Firmament: it illuminates like the firmament.
112. Like Space, Unshackled, Free and Untainted: here one reaches the state where all dharmas are, like space, unshackled, free and untainted. This is the great vehicle of the Bodhisattva, the great being, who courses in the perfection of wisdom.
