法華義疏 2.66

2.66

須識此中三種說《法華經》：一者、說《無量義》明直說一道清淨，名說《法華》。二者、佛入一道清淨三昧說《法華》。三者、現瑞即相說《法華》。今入定正有二意：一、入三昧現瑞，使時眾疑，待文殊決疑方得起定。二、入無量義定者，表佛語默常住一道清淨也。若汎依諸經例者，略明十義：一者根緣所宜，謂出入適緣動靜應物。二者、為欲現瑞是故入定，則顯定為瑞本，若不入定則瑞無所由。又不入定而現瑞者，或恐非佛現瑞，為是義故須入定也。三者、夫欲赴緣說法，必須審法察機，今將演一乘故入定也。四者、欲令眾生尊人重法故，以法相微妙佛欲說之尚須入定，故知此法不可思議也。五者、六師等謂一切時常有智慧，佛破此執故明諸法因緣成，由定發慧故靜極則鑒明也。六者、示佛定圓慧滿，入定故顯佛定圓，起定說法彰佛慧滿，若不入定則定門不顯，若不說法則慧義不彰也。七者、為末世模軌，佛欲說法尚入定靜心，況復餘人散心欲說法耶？故須皆學佛慧也。八者、欲示聰明人相，能善思惟能善說法也。九者、入定現瑞生後三問答所由，便得略開古佛已說《法華》，使時眾聞不生疑怖。十者、三密利物，謂意密入定、身密放光、口密說法也。又即寂而用為出，即用而寂為入，此是寂用無礙，故有出入之名也。《論》云「入三昧者，明離一切障隨自在力。此力有二：一者、隨順眾生對治攝取覺菩提分，此是無上菩提，謂良藥也。二者、為對治無量世來堅執煩惱，即三乘執病也。即亦令知病識藥義也。」「三昧」者，此云正心行處，又云調直定也。

One must recognize herein three kinds of preaching the Lotus Sūtra: First, preaching the Immeasurable Meanings directly explains the purity of the single path, which is called preaching the Lotus Sūtra. Second, the Buddha enters the samādhi of the purity of the single path to preach the Lotus Sūtra. Third, manifesting omens is preaching the Lotus Sūtra through characteristics. Now entering samādhi has precisely two intentions: First, entering samādhi to manifest omens causes the assembly of that time to doubt, waiting for Mañjuśrī to resolve the doubt before he can arise from samādhi. Second, entering the concentration of immeasurable meanings signifies that whether speaking or silent, the Buddha constantly abides in the purity of the single path. If broadly relying on the precedents of the various sūtras, ten meanings are briefly clarified: First, what is fitting for faculties and conditions; that is, emerging and entering adapt to conditions, while movement and stillness respond to beings. Second, desiring to manifest omens, he therefore enters samādhi; this reveals that samādhi is the root of the omens, for if he did not enter samādhi, the omens would have no source. Moreover, if he manifested omens without entering samādhi, it might be feared that it was not a buddha manifesting omens; for this reason, he must enter samādhi. Third, when about to respond to conditions to preach the Dharma, one must examine the Dharma and observe the capacities; now, about to expound the ekayāna, he therefore enters samādhi. Fourth, desiring to cause sentient beings to venerate the person and respect the Dharma: because the characteristics of the Dharma are subtle and wondrous, when the Buddha wishes to preach it he must still enter samādhi; thus one knows that this Dharma is inconceivable. Fifth, the six teachers and others maintained that at all times wisdom is constantly present; the Buddha refutes this clinging, clarifying that all phenomena are formed through causes and conditions, and that wisdom is generated due to samādhi, for when stillness reaches its utmost, discernment is bright. Sixth, to show that the Buddha's samādhi is complete and his wisdom is fulfilled: entering samādhi reveals that the Buddha's samādhi is complete, while arising from samādhi to preach the Dharma manifests that the Buddha's wisdom is fulfilled; if he did not enter samādhi, the gate of samādhi would not be revealed, and if he did not preach the Dharma, the meaning of wisdom would not be manifested. Seventh, as a model for the final age: when the Buddha wishes to preach the Dharma he still enters samādhi to quiet the mind; how much more so for others wishing to preach the Dharma with distracted minds? Therefore, all must learn the Buddha's wisdom. Eighth, desiring to show the characteristic of an intelligent person: being able to contemplate well and being able to preach the Dharma well. Ninth, entering samādhi and manifesting omens gives rise to the origin of the subsequent three questions and answers, thereby allowing a brief opening that ancient buddhas have already preached the Lotus Sūtra, so that the assembly of that time, upon hearing it, does not give rise to doubt or fear. Tenth, the three mysteries benefiting beings; that is, the mental mystery of entering samādhi, the bodily mystery of emitting light, and the vocal mystery of preaching the Dharma. Furthermore, stillness itself being function is emerging, while function itself being stillness is entering; this is the non-obstruction of stillness and function, hence there are the names 'emerging' and 'entering'. The Treatise says: 'Entering samādhi clarifies freedom from all hindrances through the power of sovereignty. This power is twofold: First, according with sentient beings to provide antidotes, gather them in, and awaken the factors of bodhi; this is unsurpassed bodhi, called good medicine. Second, to provide antidotes for the firmly clung-to afflictions from immeasurable kalpas, namely the disease of clinging to the three vehicles. It also means causing them to know the disease and recognize the medicine.' 'Samādhi' is translated here as 'station where the correct mind proceeds', and also as 'attuned and upright concentration'.