法華文句記 4.45

4.45

不同。何者？於根本禪達即實相，名為達禪。首楞嚴定本性健相。經解脫者，亦窮八脫之源。三昧者禪定解脫，至初住時破二十五有，已得名為王三昧也。況合果地不得王三昧耶？故下結云「深入無際」，故知禪等皆無際也。若以根本三三昧等而釋，此中《法華》變成《婆沙》、《俱舍》，故釋經者先知部類為屬何時？時中為在何會？何教？然可判釋法相淺深。

They are not the same. Why? Comprehending the fundamental dhyānas as directly identical with the true character is called comprehending dhyāna. The *Śūraṅgama* Samādhi is inherently of a heroic character. The text's "liberations" also exhaust the source of the eight liberations. As for "samādhis": when, with dhyāna and liberations, one reaches the first abidance and shatters the twenty-five states of existence, it is already named the King Samādhi. How much more could it fail to attain the King Samādhi in the fruit stage? Therefore it concludes below saying "deeply entered into the boundless"; hence we know that dhyāna and so forth are all boundless. If one explains this with the fundamental three samādhis and so forth, then the *Lotus Sūtra* here turns into the *Vibhāṣā* and the *Kośa*. Therefore, one who explains the sūtra must first know: to what period does the class of teachings belong? Within the period, at what assembly is it? Which teaching is it? Then one may judge and interpret the shallowness or depth of the characteristics of dharmas.