大方廣佛華嚴經疏 31.17

31.17

二「爾時」下明三昧分。爾時者，眾已集時。金剛藏菩薩者，標入定人，為眾首故。承佛神力者，辯入所依，顯定深玄，唯佛窮究故；推功有在，無我慢故。菩薩大智慧光明三昧者，顯所入定名。三昧通稱，餘皆別名。智慧是體，光明就用，照二無我。證如名慧，照事名智。此二無礙，能破見惑及無明故，名曰光明。大有二義：一揀異凡小；二能斷大惑、能證大理，成大果故，彰非果定，故云菩薩。即照之寂，故云三昧。智與理冥，故稱為入。論經名為大乘光明三昧，則光明即智，此與《唯識》第九，四定初定名同。然其體性不出三種：一定、二慧、三所證如，以具能所證兼寂照故。所以入者，意略有六，論但有二，一謂表深，論云「顯示此法非思量境界故。」二即以此義顯非證不說故。餘四如〈十住品〉。

Second, from "At that time" downward explains the division of samādhi. "At that time": the time when the assembly had already gathered. "Vajragarbha Bodhisattva": identifies the person entering concentration, because he is the head of the assembly. "Relying on the Buddha's spiritual power": explains that upon which entering relies, showing that the concentration is profound and subtle, which only the Buddha fully exhausts; and that he attributes merit where it belongs, free of conceit. "Bodhisattva Great Wisdom Light Samādhi": reveals the name of the concentration entered. "Samādhi" is the general designation; the rest are specific names. Wisdom is the essence, light relates to function, illuminating the two selflessnesses. Realizing suchness is called prajñā; illuminating phenomena is called jñāna. These two are unobstructed, able to destroy the afflictions of view and ignorance; hence it is called "light." "Great" has two meanings: 1. distinguishing from ordinary beings and the Small Vehicle; 2. able to sever great afflictions, realize the great principle, and accomplish the great fruit; to manifest that it is not a concentration of the fruit stage, it says "Bodhisattva." The tranquility that is identical with illumination is called samādhi. Wisdom merging with the principle is called entering. In the commentary sūtra it is named the Mahāyāna Light Samādhi, so light is wisdom; this shares the name with the first concentration of the four concentrations in the ninth fascicle of the Vijñaptimātratā[siddhi]. However, its essence does not exceed three kinds: 1. concentration, 2. wisdom, 3. the realized suchness; because it is endowed with that which realizes and that which is realized, combining tranquility and illumination. The reasons for entering [concentration] broadly comprise six; the treatise mentions only two: first, to symbolize profundity, as the treatise says: "To display that this Dharma is not the realm of discursive thought." Second, by this meaning to display that unless realized, it cannot be taught. The remaining four are as in the 'Ten Abodes Chapter.'