華嚴經探玄記 7.35

7.35

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.