法華義疏 2.257

2.257

上明抑制內情，謂安苦忍；今明外緣不動，謂他不饒益忍。上別據比丘，今遍通道俗；上栖止林泉，今通住山邑。「又見菩薩」下，次明禪度。「離諸戲笑」者，離散亂緣也。「及癡眷屬」者，眾生未可度也。此二句明身離也。「一心除亂」者，謂心離也。「億千萬歲」下，修禪定意。此中明禪者，如《淨名》云「不於三界現身意，是大士禪」，以達身心本來四絕，故不見身意、不為身意所動亂也。與上禪度異者，上明修禪得果，今但辨習靜因行；上辨利智見理，今明鈍根憑師。

The former explained suppressing internal emotions, called the forbearance of enduring suffering; the present explains being unmoved by external conditions, called the forbearance toward harm done by others. The former specifically relied on monks, while the present universally extends to the monastics and the laity; the former dwelled in forests and springs, while the present generally dwells in mountains and cities. From "Again seeing bodhisattvas" below next explains the perfection of dhyāna. "Leaving behind all jesting and laughter" means leaving behind conditions of distraction. "And foolish companions" means that sentient beings cannot yet be delivered. These two lines explain bodily departure. "Single-mindedly eliminating distraction" refers to mental departure. From "For billions of myriads of years" below is the intention to cultivate dhyāna meditation. Explaining dhyāna here is as the *Vimalakīrtinirdeśa* says: "Not manifesting body and mind in the three realms is the dhyāna of the great being." Because one realizes that body and mind are originally severed from the four [extremes], one does not see body and mind, nor is one agitated or distracted by body and mind. As for the difference from the former perfection of dhyāna: the former explained cultivating dhyāna and attaining the fruit; the present only discerns the causal practice of training in stillness. The former discerned sharp faculties realizing principle; the present explains dull faculties relying on a master.