法界次第初門 3.77

3.77

次十喻而辯百八三昧者，菩薩若善以十喻開曉其心，則所修十八空觀自然明了。以是空慧，照諸禪定種種法門，無染無著，則能出生諸菩薩百八三昧，諸佛三昧不動等，百則有二十，如是乃至無量三昧，於諸三昧遊戲自在。是諸三昧不可思議，不與二乘之所共也。今此百八乃至無量，通名三昧者，三昧名通，猶同前翻釋。但首楞嚴等百八境界，體用微妙深廣，故次而辯之。今於百八中，略出初三後一，以成次第章門。百八等名相既多，豈可具辯？若欲遍知，當尋《大智度論》。

The reason the one hundred and eight samādhis are explained after the ten similes is that if a bodhisattva skillfully uses the ten similes to illuminate their mind, the contemplation of the eighteen modes of emptiness they cultivate will naturally become clear. Using this wisdom of emptiness to illuminate various dharma gates of meditative absorptions, without taint and without attachment, they are able to give rise to the bodhisattvas' one hundred and eight samādhis, the Buddhas' samādhis such as the Immovable, numbering one hundred and twenty, and so forth up to immeasurable samādhis, sporting autonomously in all samādhis. These samādhis are inconceivable and are not shared with the two vehicles. Now, these one hundred and eight up to immeasurable [samādhis] are collectively called 'samādhis'; the name samādhi is general, still following the previous translation and explanation. However, the states of the one hundred and eight, such as Śūraṅgama, are subtle, profound, and vast in essence and function, and therefore are explained next. Now, among the one hundred and eight, the first three and the final one are briefly set forth to establish the sequential chapter headings. Since the terms and characteristics of the one hundred and eight and the rest are so numerous, how could they all be explained? If one wishes to know them completely, one should consult the Dazhidulun.