華嚴經探玄記 7.35

7.35

四釋文中有六分：一三昧分、二加分、三起分、四本分、五說分、六證成分。以隨行別頌，故無偈頌分，同下〈地品〉。初中，何故入定者，亦有六意，同前。釋文中三：先標入定人、為說金剛法故、高出法故不異，名入也；二承力；三正顯所入。菩薩者，標人別法，簡非果定。明智者，汎論有四義：一初加行定，謂是證智之明，故云明智，如明得、明增等。二約根本智定，本智證理破無明等，名為明智，如大乘光明三昧，《地論》釋光明者，對治無明故。三約後得智定，明了所緣，故名明智。四約自在智定，謂普賢圓智朗照法界故名明智，如錠光頗梨珠照十佛世界等。此中智是體、明是用。又若三乘寄位言，此中唯初定。若約剛幢自德論，具本後二智定。若約圓教顯，唯約後一門。三昧，此云等持，如前釋。

Fourth, within the explanation of the text, there are six sections: 1. the samādhi section, 2. the empowerment section, 3. the emergence section, 4. the fundamental section, 5. the exposition section, and 6. the confirmation section. Because the verses are placed separately according to the practices, there is no verse section, the same as the "Bhūmi Chapter" below. In the first [section], why he enters samādhi also has six points of intent, identical to before. In explaining the text there are three parts: first, designating the person entering samādhi—because he is to expound the diamond dharma and because it is an exalted dharma, not being different [from it] is termed "entering"; second, receiving [the Buddha's] power; third, directly showing that which is entered. "Bodhisattva" designates the person to distinguish the dharma, setting it apart from the samādhi of the fruit. As for "luminous wisdom" (mingzhi), broadly speaking there are four meanings: 1. The samādhi of initial preparatory application (prayoga): this is the luminescence of realized wisdom, hence called luminous wisdom, as in the attainment of luminescence, the increase of luminescence, etc. 2. In terms of the samādhi of fundamental wisdom: fundamental wisdom realizes principle and destroys nescience and so forth, and is called luminous wisdom, as in the Mahāyāna radiance samādhi; the Di lun explains "radiance" as that which counteracts nescience. 3. In terms of the samādhi of subsequently attained wisdom: it clearly understands what is cognized, hence it is called luminous wisdom. 4. In terms of the samādhi of masterly wisdom: Samantabhadra's perfect wisdom radiantly illuminates the dharmadhātu and is thus called luminous wisdom, like the flaming lapis-lazuli jewel illuminating the worlds of ten buddhas, and so on. Here, wisdom is the essence, and luminescence is the function. Moreover, if spoken of in terms of the provisional stages of the three vehicles, here it is only the first samādhi. If discussed in terms of Vajradhvaja's own virtue, it fully possesses the samādhi of both fundamental and subsequently attained wisdom. If revealed according to the perfect teaching, it is only in terms of the last gate. "Samādhi" is here translated as "equipoise" (samāhita/samādhi), as explained before.