大方廣佛華嚴經隨疏演義鈔 4.50

4.50

疏「故於諸會」下，總結成也。九會說經，八會入三昧，第二不入，故名為多。第一會，普賢菩薩入毘盧遮那如來藏身三昧。第三會，法慧菩薩入菩薩無量方便三昧。第四會，功德林菩薩入菩薩善思惟三昧。第五會，金剛幢菩薩入智光三昧。第六會，金剛藏菩薩入菩薩大智慧光明三昧。第七會，如來自住剎那際三昧。第八會，普賢菩薩入佛華嚴三昧。第九會，如來自入師子頻申三昧。第二不入者，未入位故。有云：蓋文漏耳。說世間法尚須入定，況十信耶？若約所表，前義無失。

From the Commentary's 'Therefore in the assemblies' onward, it concludes in summary. Expounding the sūtra across nine assemblies, in eight assemblies [the speaker] enters samādhi, while in the second assembly he does not enter; hence it is called 'for the most part.' In the first assembly, Bodhisattva Samantabhadra enters the Vairocana-tathāgatagarbha-body samādhi. In the third assembly, Bodhisattva Dharmamati enters the bodhisattva's immeasurable upāya samādhi. In the fourth assembly, Bodhisattva Guṇavana enters the bodhisattva's good contemplation samādhi. In the fifth assembly, Bodhisattva Vajradhvaja enters the wisdom light samādhi. In the sixth assembly, Bodhisattva Vajragarbha enters the bodhisattva's great wisdom radiance samādhi. In the seventh assembly, the Tathāgata himself abides in the instant limit samādhi. In the eighth assembly, Bodhisattva Samantabhadra enters the Buddhāvataṃsaka samādhi. In the ninth assembly, the Tathāgata himself enters the lion stretch samādhi. As for not entering in the second assembly, it is because [the practitioners] have not yet entered the stages. Some say: this is merely an omission in the text. If expounding mundane dharmas still requires entering concentration, how much more so the ten faiths? If speaking in terms of what is symbolized, the former interpretation is without error.