妙法蓮華經文句 3.74

3.74

○略更為二：初、從「爾時世尊」下，是略開三顯一；二、從「爾時大眾」下，是動執生疑。略開三顯一，有長行、偈頌。長行為二：一、寄言歎二智；二、絕言歎二智。若不措言則無能知者，雖復稱揚言不能盡，諸佛二智如前說（云云）。寄言為二：一、明諸佛權實；二、明釋迦權實。諸佛道同是故俱歎，上光照他土，彌勒橫問，文殊引古，大眾豎聞，正表於此，故發軫定起，即明諸佛道同也。就歎諸佛文為三：一、雙歎；二、雙釋；三、雙結。就雙歎中，先、經家提起；次、正歎。「爾時」者，當爾之時也，佛常在定，何故言起？此有所示。往古諸佛說此經時，必前入無量義即入法華，今佛亦爾，此示世界悉檀哀從定起；履歷法緣二俱審諦，說必不謬增長物信，此示為人悉檀哀從定起；佛寂而常照，尚須入定方乃說法，況復散心妄有所說，此是對治悉檀哀從定起；入定緣理安心實相，出定令他安心實相，此是第一義悉檀哀從定起。安此四法故言「安詳而起」也。「告舍利弗」者，小乘中智慧第一，將欲因其破小智、顯大智，廢會開覆凡十種，如《玄義》中說，此乃經家提起之文。《法華論》云：「佛入甚深三昧正念不動，如實智觀，從三昧而起，現如來得自在力故，如來入定無能驚忤故。」《論》與今義相應，第（一義）悉檀出過世間，故無能驚忤，四悉檀無障礙，故得自在（云云）。「加趺坐」者，古往微塵恒沙諸佛及弟子盡行此法故。又加趺起惡覺，尚生他敬心，況入深境界而不適悅天人耶？又非世受用法，不與外道共，能破魔軍煩惱故，又能生三種菩提道故，私謂此是四悉檀意也。

The brief [exposition] is further divided into two: first, from 'At that time the World-Honoured One' downwards is the brief opening of the three and revealing of the one; second, from 'At that time the great assembly' downwards is the shaking of attachments and arising of doubt. The brief opening of the three and revealing of the one has both prose and gāthā verses. The prose has two parts: first, praising the two wisdoms by relying on words; second, praising the two wisdoms by transcending words. If words were not employed, no one would be able to know them; and even though praised and extolled, words cannot exhaust them—the two wisdoms of all buddhas are as explained above (and so forth). Relying on words has two parts: first, clarifying the expedient and real of all buddhas; second, clarifying the expedient and real of Śākyamuni. The paths of all buddhas are identical, which is why both are praised. Previously, the light illuminating other lands, Maitreya's horizontal questioning, Mañjuśrī's citing the ancient, and the great assembly's vertical listening specifically represented this; therefore, at the outset, rising from samādhi directly clarifies that the paths of all buddhas are identical. Regarding the text praising all buddhas, there are three parts: first, praising both together; second, explaining both together; third, concluding both together. In praising both together, first the compiler of the sūtra introduces it; next is the praise proper. 'At that time' means precisely at that juncture. The Buddha is constantly in concentration; why does it say he 'arose'? This indicates something. When ancient buddhas expounded this sūtra, they invariably first entered [the contemplation of] immeasurable meanings and then entered the Lotus; the present Buddha is also like this. This signifies rising from concentration out of compassion in accordance with the worldly siddhānta. Traversing both dharmas and conditions, both are closely examined; his exposition is certainly without error and increases the faith of beings. This signifies rising from concentration out of compassion in accordance with the individual adaptation siddhānta. The Buddha is tranquil yet constantly illuminating; he still needs to enter concentration before preaching the Dharma, how much less could one with a distracted mind recklessly say anything? This signifies rising from concentration out of compassion in accordance with the counteractive siddhānta. Entering concentration, he conditions the principle, settling his mind on the real mark; emerging from concentration, he causes others to settle their minds on the real mark. This signifies rising from concentration out of compassion in accordance with the supreme truth siddhānta. Because these four dharmas are established, it is said that he 'arose with ease and mindfulness.' 'Addressed Śāriputra': he was foremost in wisdom among the Hīnayāna; intending to use him as the occasion to destroy lesser wisdom and reveal great wisdom, there are ten kinds [of relationships] including abolishing, merging, opening, and concealing, as explained in the Fahua xuanyi; this is the text introduced by the compiler of the sūtra. The Fahua lun says: 'The Buddha entered deep samādhi with correct mindfulness, unmoving; with wisdom-contemplation of suchness, he arose from samādhi to show that the Tathāgata has attained sovereign power, and because when the Tathāgata enters concentration nothing can disturb him.' The Treatise agrees with the present meaning: the supreme truth siddhānta transcends the world, and therefore nothing can disturb him; the four siddhāntas are without hindrance, and therefore he attains sovereignty (and so forth). 'Sitting cross-legged': because ancient buddhas and their disciples, as numerous as the dust motes and sands of the Ganges, all practiced this method. Furthermore, if even the arising of bad thoughts while cross-legged can inspire reverence in others, how much more so when entering a profound realm does it delight devas and humans? Moreover, it is not a method for worldly enjoyment, is not shared with non-Buddhists, is able to destroy the armies of Māra and the afflictions, and is able to generate the three kinds of bodhi paths; privately I consider this to be the intent of the four siddhāntas.