大方廣佛華嚴經疏 26.6

26.6

四釋文者，文有十分，一三昧分、二加分、三起分、四本分、五說分、六瑞應分、七結通分、八證成分、九偈讚勸修分、十校量功德分。初中，金剛幢入者，是眾首故，表歸向高出等義故，不異名說。承佛神力，彰入定緣。入菩薩智光三昧者，顯所入名，揀異果定，故云菩薩。智即是體，謂根本智。光有三義：一是證智前相，如明得定等，此約寄位在賢終故；二光即根本智用，對治無明故，如大乘光明定等；三光即後得，了所緣故。二智無礙朗照法界，此約剛幢自體釋也。

Fourth, explaining the text: the text has ten sections: 1. the Section on Samādhi; 2. the Section on Empowerment; 3. the Section on Arising; 4. the Section on the Fundamental; 5. the Section on the Exposition; 6. the Section on Auspicious Responses; 7. the Section on Concluding and Extending; 8. the Section on Verification; 9. the Section on Praising in Verse and Exhorting Cultivation; 10. the Section on Assessing Merits. In the first, the entry by Vajradhvaja is because he is the head of the assembly, and to express the meaning of taking refuge, rising exalted, and so forth; hence he is not spoken of under a different name. 'Relying on the Buddha's spiritual power' makes clear the conditions for entering concentration. 'Entered the Bodhisattva's Light of Wisdom Samādhi' clarifies the name of what is entered; to differentiate it from the concentration of the fruit [stage], it therefore says 'Bodhisattva'. 'Wisdom' is the essence itself, namely fundamental wisdom. 'Light' has three meanings: first, it is the anterior sign of realized wisdom, like the samādhi of attaining clarity and so forth, this being in terms of assigning his station to the culmination of the worthy; second, the light is the function of fundamental wisdom, because it counters ignorance, like the Great Vehicle radiance samādhi and so forth; third, the light is subsequently attained [wisdom], because it clearly perceives objective referents. The two wisdoms unobstructed brilliantly illuminate the dharmadhātu; this explains it in terms of Vajradhvaja's own essence.