仁王護國般若波羅蜜多經疏 1.152

1.152

Question: The Buddha has no distracted mind, and there is nothing that is not meditative absorption. Why then does it state here again that he "entered"? Answer: Although the Buddha has no distracted mind, he does so to serve as an exemplar; to show that wisdom relies on absorption, he demonstrates entering it first; and cultivating both absorption and wisdom together, he is unshakable. Entering absorption, emitting light, and preaching the Dharma are the demonstrations of the three karmas, which are the three mysteries. It is the constant rule of the Tathāgatas to venerate prajñā; when about to proclaim it, he demonstrates the deportment of respect. As for "wondrous samādhi", only the Buddha alone attains it, hence it is called "wondrous". As for "samādhi", this translates as "equipoise" (*samāhita* / *samādhi*). Its essence is free from sinking and agitation, hence it is called "equipoise"; focusing single-mindedly on an object is called "holding"; because being balanced is holding, it is also called *sanmati*, its meaning being identical to *samādhi*. In the causal stage, samādhi pertains to both concentrated and distracted levels; in the fruitional stage, it is solely concentration, solely with mental activity, and solely undefiled. If one speaks of meditative attainment (*samāpatti*), it extends to both states with and without mind. If one speaks of meditative poise (*samāhita*), it is solely with mind. Both are strictly concentration, and both defiled and undefiled pertain to them. The word *samādhi* excludes those latter two, making clear that in desiring to preach the sūtra he expresses pure wisdom; because wisdom arises relying on concentration, he enters it first. From here, the second part is his radiance illuminating the ten directions. What is its meaning?