法華文句記 3.3

3.3

Explaining the entry into samādhi: first, the concentration entered is presented; next, the body and mind that are able to enter are clarified. In the first passage there are three parts: first, concluding the intention of entering; next, from "not dhyāna" onward, explaining the intended conclusion; third, from "doubters" onward, resolving doubts. First, regarding concluding the intention: considering how that sūtra and that concentration mutually accomplish one another, the principle is discernible. Next, regarding explaining the intended conclusion, there are also two parts: first, clarifying the functions of concentration and wisdom, which mutually support each other and each have power and function; next, clarifying their mutual identity, which is the essence of concentration and wisdom. First, regarding mutual accomplishment: preaching first and entering concentration later is stated according to the preface; entering concentration first and preaching later resolves doubts, as explained below. For a buddha abiding in the fruit stage, there is certainly no before and after; yet to accord with the teaching etiquette, there is the appearance of before and after; examining it thoroughly, their essence is mutually identical. Next, regarding raising the doubt: asking on the basis of the preface, in all teaching etiquette, one always enters concentration first and preaches afterward; why here does he preach first and enter concentration afterward? In the response: first, answering in accordance with the question regarding the Buddha's constant custom; next, presenting the meaning of the concentration, wishing to show that the one concentration divides into two paths; next, from "preaching this" onward, setting forth the intent as a preface. Why in the present case does he preach first and enter concentration afterward? Under the constant custom, once the preaching is concluded, the assembly should disperse; entering this concentration anew solemnizes the present assembly, and since the assembly does not disperse, it can serve as the present preface. Next, from "Why is that" onward, setting forth the intent as the main body: because within the one concentration both intentions are embraced. Although there are two intentions, the assembly at that time only saw that after [the preaching of] the Innumerable Meanings, he immediately entered concentration, not knowing what concentration it was that he entered, nor what dharma he would preach after the concentration. Hence the compilers of the canon, again according with the Buddha's intention, only stated "innumerable" in describing the sūtra preached, but added "abode" (locus) in describing the concentration entered. If emerging from the locus of meaning to produce the innumerable, it manifestly forms the intent of the preface; if integrating the innumerable into the locus of meaning, it secretly forms the main body. Even though "abode" was added, the assembly did not know it. Regarding "If treated as a sequence," etc.: this also accords with the teaching etiquette to discern the sequence of concentration; that is, discussing sequence in terms of non-sequence—how could it be divided in the Buddha's inner illumination? Regarding "If explicit text," etc.: this means that the Tathāgata at that time did not first reveal the essence of the concentration, thereby causing Maitreya to pose his question persistently; it was the sūtra-master who, in the specific preface, temporarily concealed the specific to follow the general.