法華義疏 2.240

2.240

「又見菩薩」下，頌精進行。精進有三：一、弘誓精進，出生大願故。二、集善精進，自修諸善故。三、利益眾生精進，度眾生故。今是前二精進也。「又見離欲」下兩行，頌於禪定行。禪有三種：一、現法樂禪，內心寂靜故。二、出生功德禪，生四等五通故。三、利益眾生禪，度眾生故。今文未明度於眾生，但是前二禪也。初偈明修禪得果，次偈明動靜不二。小乘但明修四禪方能發通，大乘明一切禪定皆能發通。經或云「菩薩得於五通或得六通」，凡有二義：言得五者，一、始行菩薩但得五通，二、法身菩薩得於六通。又菩薩煩惱已盡，形凡夫未已盡，故言得六；餘有習氣，比佛未盡，故言得五通。次偈明動靜不二者，即靜能動故，心安禪定、運身合掌、口讚法王，故《淨名》云「不起滅定而現諸威儀」也。秦人有識梵書者云：外國名安禪，此翻為合掌，故此彼雙舉，乃屬慧行所收，非禪門攝也。今謂不必爾。若此彼雙說，即文成煩重，假令欲成偈者，正應云恭敬合掌耳，不應一事兩陳也。

From "Again seeing bodhisattvas" below versifies the practice of vigor. Vigor is threefold: first, the vigor of broad vows, because it gives rise to great vows; second, the vigor of accumulating goodness, because one personally cultivates various goods; third, the vigor of benefiting sentient beings, because one delivers sentient beings. Here, it refers to the former two vigors. The two lines from "Again seeing them free from desire" below versify the practice of dhyāna meditation. Dhyāna is threefold: first, dhyāna of dwelling happily in the present dharmas, because the inner mind is tranquil; second, dhyāna that gives rise to merits, because it produces the four immeasurables and five supernormal powers; third, dhyāna that benefits sentient beings, because it delivers sentient beings. The present text does not yet explain delivering sentient beings; it refers only to the former two dhyānas. The first verse explains cultivating dhyāna and obtaining the fruit; the next verse explains the non-duality of motion and stillness. The Hīnayāna explains only that one can generate supernormal powers after cultivating the four dhyānas; the Mahāyāna explains that all dhyānas and samādhis can generate supernormal powers. The sūtra sometimes says, "Bodhisattvas attain five supernormal powers or attain six supernormal powers." In general there are two meanings: regarding the attainment of five, first, bodhisattvas of initial practice attain only five supernormal powers; second, dharmakāya bodhisattvas attain six supernormal powers. Furthermore, the bodhisattva's afflictions are already exhausted; in contrast to ordinary persons who have not exhausted them, they are said to attain six; however, trace habit-energies still remain, so compared to the Buddha they are not yet exhausted, and thus they are said to attain five supernormal powers. The next verse explains the non-duality of motion and stillness: because within stillness one can move, with the mind settled in dhyāna meditation, one moves the body to join the palms and praises the Dharma King with the mouth. Thus the *Vimalakīrtinirdeśa* says, "Without rising from the cessation absorption, one manifests all deportments." A person of Qin who knew Indic writing said: In foreign countries, [dhyāna] is called *ān-chán*, which is translated here as "joining palms"; therefore, both being mentioned together here actually falls under the practice of wisdom, not the category of dhyāna. I now maintain that this is not necessarily so. If both were explained here, the text would become redundant. Supposing one wished to compose a verse, it would be proper just to say "reverently joining palms"; one should not state a single matter twice.