華嚴經探玄記 9.9

9.9

第二三昧分內，六句分別。一釋名者，梵語正音名三摩地，此云等持，義同前釋。大智慧者，從業用為名，謂此定中發起無漏聖智慧光明，能破無明，故立此名也。謂此定與智俱，即以如此不散亂無漏智為十地體。又正證名智慧，後智名光明。又論經名大乘光明者，謂此二無我慧，過二乘故名大乘，破無明故名光明。此則過地前也。又此慧能運轉諸行令至佛果，故名為乘，約功能立名。《唯識論》第九云「大乘光明定，謂此能發照了大乘理教行果智光明故。」二體性者，別境五中以無漏慧俱定數為性。又以三法為體，一定、二慧、三真如，是故為無為為性，以具能所證故。三業用者，有二：一謂依此定能受諸佛三業加被；二依此定發後得智宣說十地，以是赴機感滿佛本願為其業用。四明種類者，謂此地上諸菩薩等所得三昧雖復多門，統論四種：一大乘光明三昧；二集福德王三昧；三賢護三昧；四首楞嚴三昧，此翻名健行定，謂十地菩薩名為健士，健士所行故名健行。又初二三地得初定，四五六地得第二，七八九地得第三，十地故佛得第四。廣釋此定，如諸本《攝論》（應撿）。五明入定意者，有五意：一受加、二審根、三證法、四表深。論云「顯示此法非思量境界，謂非同地前未證真法，但正思量而能有說。」此一文中顯後二義也。五成儀軌者，謂諸聖說法皆先入定，如佛將說《法華》、《大品》皆先入定，豈可如來有不在定？故知說法儀式皆爾，此經諸會為式大同。六釋文者，一標入定人，是上首故。二明入所依，謂仰稟佛力，名承佛威神。三正明入定，謂簡異果，定名菩薩。大智等，同前釋。問：既是菩薩定，何故承佛力耶？答：有四義。一為推化在佛，故現承力；二雖實自得，對佛勝人不得自在，縱極小事亦須仰承，以非佛加無一法事而得成故；三雖分證得，窮滿在佛，故承也；四佛既出世，汎令弟子有所造作，皆與其力，故須承也。

Within the second, the Section on Samādhi, there is a six-clause analysis. First, the explanation of the name: In standard Sanskrit pronunciation, it is called samādhi; here translated as equal holding (dhyāna/samāpatti), its meaning being the same as explained before. "Great Wisdom" is named after its karmic function, meaning that within this samādhi, the radiance of stainless, noble wisdom is generated, able to destroy ignorance; hence this name is established. That is to say, this samādhi is co-existent with wisdom, and precisely this non-distracted, stainless wisdom is the essence of the ten bhūmis. Furthermore, the direct realization is named "wisdom", and the subsequent wisdom is named "radiance". Moreover, in the treatise sūtra (the sūtra text of the Daśabhūmikā-śāstra) it is named "Mahāyāna Radiance", meaning that this wisdom of the two forms of selflessness, surpassing the two vehicles, is therefore called "Mahāyāna", and destroying ignorance, is therefore called "radiance"; this then surpasses [the stages] prior to the bhūmis. Furthermore, this wisdom can transport all practices so that they reach the Buddha-fruit, and is therefore called a "vehicle" (yāna), its name being established in terms of its function. The ninth fascicle of the Vijñaptimātratāsiddhi says: "The Mahāyāna Radiance Samādhi: this means it is able to generate the radiance of wisdom that illuminates and thoroughly understands the principle, teaching, practice, and fruit of the Mahāyāna." Second, its essential nature: Among the five specific mental states, its nature is the mental factor of concentration (samādhi) associated with stainless wisdom. Furthermore, it takes three dharmas as its essence: first, concentration; second, wisdom; third, tathatā. Therefore, its nature is both conditioned and unconditioned, because it possesses both the agent and the object of realization. Third, its karmic function: There are two. First, relying on this samādhi, one is able to receive the empowerment of the three karmas of all buddhas; second, relying on this samādhi, one generates the subsequently attained wisdom to expound the ten bhūmis, taking the answering of capacities to fulfill the Buddha's original vows as its karmic function. Fourth, clarifying the varieties: Although the samādhis attained by the bodhisattvas above the bhūmis have many categories, generally speaking there are four kinds: first, the Mahāyāna Radiance Samādhi; second, the Assembly of Merit King Samādhi; third, the Bhadrapāla Samādhi; fourth, the Śūraṅgama Samādhi, which is translated as the "Valiant March Samādhi", meaning that a bodhisattva of the ten bhūmis is called a valiant warrior, and the conduct performed by a valiant warrior is therefore called the valiant march. Furthermore, on the first, second, and third bhūmis one attains the first samādhi; on the fourth, fifth, and sixth bhūmis one attains the second; on the seventh, eighth, and ninth bhūmis one attains the third; on the tenth bhūmi and the Buddha-stage one attains the fourth. A full explanation of these samādhis is as in the various editions of the Mahāyānasaṃgraha (one should consult them). Fifth, clarifying the purpose of entering samādhi: There are five purposes: first, to receive empowerment; second, to examine the faculties [of the audience]; third, to realize the Dharma; fourth, to represent its profundity—the commentary says: "To demonstrate that this Dharma is not an object of discursive thought, meaning that it is not like [the stage] prior to the bhūmis where the true Dharma is not yet realized, and one is only able to speak through correct deliberation." This single passage reveals the latter two meanings; fifth, to fulfill the ritual norms: All noble ones, when expounding the Dharma, first enter samādhi; just as when the Buddha was about to preach the Saddharmapuṇḍarīka Sūtra and the Mahāprajñāpāramitā Sūtra, he always first entered samādhi—how could the Tathāgata ever not be in samādhi? Therefore we know the ritual protocols for expounding the Dharma are all like this, and the various assemblies of this sūtra largely share this norm. Sixth, explaining the text: 1. It designates the person entering samādhi, because he is the leader. 2. It clarifies the basis of entry, meaning reverently receiving the Buddha's power, which is called "relying on the Buddha's awe-inspiring spiritual power". 3. It directly clarifies the entry into samādhi, meaning distinguishing it from the fruit, so that the samādhi is named "Bodhisattva..."; "Great Wisdom", etc., is the same as explained before. Question: Since it is a bodhisattva's samādhi, why does he rely on the Buddha's power? Answer: There are four meanings: First, to attribute the transformation to the Buddha, he visibly relies on his power. Second, although in truth he has attained it himself, before a superior person like the Buddha he cannot act with autonomy; even in the smallest matter he must reverently rely on him, because without the Buddha's empowerment, not a single Dharma-matter could be accomplished. Third, although he has attained it partially, its ultimate fullness resides in the Buddha; hence he relies on him. Fourth, once a Buddha appears in the world, whenever he directs disciples to undertake anything, he always grants them his power; hence he must rely on him.