大方廣佛華嚴經隨疏演義鈔 79.91

79.91

疏「別顯用相」下，疏文分三：初敘昔、二辯順違、三申正義。今初，即靈辯法師。此三昧名，即《唯識》第九。論云「一大乘光明定，謂此能發照了大乘理教行果智光明故。二集福德王定，謂此自在集無邊福，如王勢力無等雙故。三賢守定，謂此能守世出世間賢善法故。四健行（平呼）定，謂佛菩薩大健有情之所行故。」《攝論》第八意亦同此。「首楞嚴」者，是梁論名，即健行義，然是梵言，此云一切事畢竟。又英法師云：「初定空智除不善障，二除著禪障，三除煩惱障，四除所知障。」賢首云：「初能除流散雜染業，二能除味定著靜障，三能除根本無明障，四能除盡成果智障。」與前大同。

Regarding the commentary's "Specifically revealing the aspects of function": the commentary text is divided into three parts: first, narrating past [views]; second, distinguishing concordances and divergences; third, setting forth the correct meaning. Now, the first: this refers to Dharma Master Lingbian. These names of samādhi are from the ninth fascicle of the Vijñaptimātratāsiddhi. The treatise says: "First is the Mahāyāna Radiance Samādhi, meaning this can produce the radiance of cognition illuminating and understanding the Mahāyāna principles, teachings, practices, and fruits. Second is the Samādhi of the King of Accumulating Merit, meaning this sovereignly accumulates boundless merit, like a king's power having no equal. Third is the Worthy Guardian Samādhi, meaning this can guard the worthy and wholesome phenomena of the mundane and supramundane. Fourth is the Valiant Practice Samādhi (read in the level tone), meaning that which is practiced by great and valiant sentient beings among buddhas and bodhisattvas." The intention of the eighth fascicle of the Mahāyānasaṃgraha is also identical to this. "Śūraṃgama" is the name in the Liang translation of the treatise, which has the meaning of valiant practice; it is Sanskrit, which here means all tasks are completed. Furthermore, Dharma Master Ying says: "The first samādhi's cognition of emptiness removes the obstacle of unwholesomeness; the second removes the obstacle of attachment to dhyāna; the third removes the obstacle of defilements; the fourth removes the obstacle of the knowable." Xianshou says: "The first can remove flowing, scattered, defiled karma; the second can remove the obstacle of relishing concentration and clinging to quietude; the third can remove the obstacle of fundamental avidyā; the fourth can remove the obstacle to completely bringing to fruition the cognition of the fruit." This is largely the same as the former.