妙法蓮華經文句 2.159

2.159

「佛說經已，入無量義處三昧」者，慧定相成，非禪不智，須先入定，非智不禪，故先說法。即智而定，即定而智，先後入出，無有隔礙。疑者云：「若未說無量義可入斯定，說此經已何故入定？」釋言：「先入此定，後說此經，可解。說此經竟而更入者，是為《法華》作序耳。何者？若不先開，則後無所合，先入開定為合定作序，稱為瑞相，即此義焉。若作次第者，先入無量義三昧已，應入法華三昧，若明文彰顯時眾則知，何俟彌勒殷勤、文殊靳固，故知作序其義轉明。」

Regarding "Having spoken this sūtra, the Buddha entered the Samādhi of the Abode of Immeasurable Meanings": Wisdom and concentration are mutually accomplished; without dhyāna there is no wisdom, so he must first enter concentration; without wisdom there is no dhyāna, hence he first preaches the Dharma. Wisdom is identical to concentration, and concentration is identical to wisdom; their entering and exiting before and after involve no obstruction. A doubter might say: "If he had not yet preached the immeasurable meanings, he might enter this concentration; having already preached this sūtra, why does he enter concentration?" The explanation states: "It would be intelligible if he first entered this concentration and afterward preached this sūtra. That he enters it again after having finished preaching this sūtra is simply to serve as a prologue for the Lotus [Sūtra]. Why so? If it were not first opened, then afterward there would be nothing to unify. Entering the opening concentration first serves as a prologue for the unifying concentration, and is called an auspicious omen; this is precisely the meaning. If one considers it in sequential order, after having first entered the Samādhi of Immeasurable Meanings, he ought to enter the Lotus Samādhi. If explicit text had made this clear, the assembly at that time would have known it; why would they have needed Maitreya's earnest inquiry and Mañjuśrī's firm reply? Thus we know that its serving as a prologue makes the meaning all the more clear."