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영어

In the Hua-yen Sūtra, Sāgaramudṛa Samādhi is explained in the context of three chapters: Shi-di-pin(十地品), Xian-shou-pin(賢首品), and Ru-lai-chu-xian-pin(如來出現 品). However, if the overall content of the Hua-yen Sūtra is examined, then among the many different kinds of samādhi discussed, Sāgaramudṛa Samādhi appears to have the same meaning as Hua-yen Samādhi. Among the many different types of samādhi, the Sāgaramudṛa Samādhi of the Hua-yen Sūtra is considered to be the fundamental meditation of the Hua-yen School. For example, the second Patriarch of the Hua-yen School, Zhi-yan(智儼), was one of the first to describe Sāgaramudṛa Samādhi as the way to achieve the teachings of the One Vehicle. The great teacher of the Hua-yen School, Fa-zang(法藏), also declared that Sāgaramudṛa Samādhi was the fundamental meditation of the Hua-yen School. In particular, the fourth Patriarch of the Hua- yen School, Cheng-guan (澄觀, 738-839), further developed the teachings of the Hua-yen School. He upheld and maintained the teachings of the previous masters, and in this can perhaps be seen the influence of the Wang-jin-huan-yuan-guan(妄盡還源觀). However, he went further and taught that Sāgaramudṛa Samādhi was in fact the very wisdom of the Buddha. In this way, he explained Sāgaramudṛa Samādhi in a more positive manner. He also taught that Sāgaramudṛa Samādhi was the stage of no-mind(無心), out of which arose the mind, thoughts, fundamental nature, and hopes of all sentient beings. Cheng-guan also explained Sāgaramudṛa Samādhi as the manifestation of the meditative mind of the Bodhisattva, which encompasses unlimited potential. He quoted the Xian-shou-pin(賢首品) chapter of the Hua-yen Sūtra to support these teachings, and in the Hua-yan-jing-shu(華嚴經疏) described Sāgaramudṛa Samādhi as being the same as enlightenment or Bodhi. The implication of this is that the foundation of Sāgaramudṛa Samādhi is also the foundation of the true wisdom of Buddha and is the functioning of correct enlightenment. However, Cheng-guan's explanation differs from the traditional explanation of the Hua-yen School. That is, his explanation does not appear in the works of Zhi-yan or Fa-zang. Thus, this part of Cheng-guan's explanation provides a unique perspective among the teachers of the Hua-yen School.