花嚴經文義綱目 1.66

1.66

初明分齊者，有二：先總、後別。總者，然此八會人法教義等，皆依如來海印三昧之所顯現，故〈賢首品〉云「一切示現無有餘，海印三昧勢力故」。二別顯者，第一會入一切如來淨藏三昧，以垢無不盡、德無不苞名為淨藏。標果異因，名如來三昧。第二會不入定。第三會入菩薩無量方便三昧，巧解多端名無量方便，標因別果名菩薩三昧。第四會入善伏三昧，行能伏障令永不起名為善伏。第五會入明智三昧，照理除闇故稱明智。第六會入大智慧光明三昧，入地正證，過小曰大；對治無明名慧光明。第七會入佛花嚴三昧，妙行開敷飾顯真體，因嚴果滿名佛花嚴。第八會入如來師子奮迅三昧，謂顯佛果大用雄猛之狀，從喻標名故立斯號。此上七種，業用異故，立名差別。心一境性，等持無別，是故通皆名為三昧。

First, clarifying the scope: there are two: first, general; second, specific. As for the general: the persons, dharmas, teachings, and meanings of these eight assemblies are all manifested in dependence on the Tathāgata's sāgara-mudrā-samādhi; hence the Bhadraśrī Chapter says: "All manifestations are without remainder, / Due to the power of the sāgara-mudrā-samādhi." Second, revealing the specific: in the first assembly, [the bodhisattva] enters the Sarvatathāgataviśuddhagarbha-samādhi; because there is no defilement not exhausted and no virtue not encompassed, it is called the pure garbha; indicating the fruit as distinct from the cause, it is called a Tathāgata-samādhi. In the second assembly, there is no entry into concentration. In the third assembly, [the bodhisattva] enters the Bodhisattvāparimāṇopāya-samādhi; skillful understanding in manifold ways is called immeasurable expedients; indicating the cause as distinct from the fruit, it is called a bodhisattva-samādhi. In the fourth assembly, [the bodhisattva] enters the Sudānta-samādhi; practice being able to subdue hindrances so that they never arise again is called well-subdued. In the fifth assembly, [the bodhisattva] enters the Prabhājñāna-samādhi; illuminating principle and removing darkness, it is therefore called radiant knowledge. In the sixth assembly, [the bodhisattva] enters the Mahāprajñāprabhāsa-samādhi; entering the bhūmis with correct realization, surpassing the small, it is called great; counteracting ignorance, it is called the radiance of wisdom. In the seventh assembly, [the bodhisattva] enters the Buddhāvataṃsaka-samādhi; wondrous practice blossoming forth to adorn and manifest the true body, cause adorning and fruit fulfilled, it is called Buddhāvataṃsaka. In the eighth assembly, [the Tathāgata] enters the Tathāgata-siṃhavikrīḍita-samādhi; that is, revealing the vigorous and heroic state of the great function of the Buddha's fruit, its name is designated by metaphor, and thus this title is established. Because the activities and functions of these seven above are distinct, different names are established. In being one-pointedness of mind, meditative absorption is without distinction; therefore, all are generally called samādhi.