法華義疏 3.103

3.103

就初段又二：第一、長行；第二、偈頌。長行有二：初、寄言歎二智；二、止言加歎二智。初又二：一、歎諸佛二智；二、歎釋迦二智。初歎諸佛二智又二：前經家序佛從定起及出對揚之人，次正歎二智。「爾時世尊」者，佛入三昧所作事訖，今是說法時至，故從定起也。三業而言：入定，意業利益；放光是身業利益；今欲明口業利益，故從定起也。「安祥」者，示大人之相，欲明大法，故先示大人相。又安祥者，動寂無礙也。故《論》云「顯如來定力自在無人驚動，故稱安祥」。「告舍利弗」者，出對揚之人也。

The initial section also has two parts: first, the prose; second, the verse. The prose has two parts: first, relying on words to praise the two kinds of wisdom; second, checking speech and further praising the two kinds of wisdom. The first also has two parts: 1. praising the two kinds of wisdom of all Buddhas; 2. praising the two kinds of wisdom of Śākyamuni. Praising the two kinds of wisdom of all Buddhas also has two parts: first, the compiler of the sūtra prefaces the Buddha arising from samādhi and brings forth the person addressed; next, he directly praises the two kinds of wisdom. Regarding "At that time the World-Honoured One": the Buddha having completed the matters undertaken upon entering samādhi, the time to preach the Dharma had now arrived; hence he arose from samādhi. In terms of the three karmas: entering samādhi is the benefit of mental karma; emitting light is the benefit of physical karma; now, wishing to clarify the benefit of verbal karma, he therefore arose from samādhi. "Calmly and gracefully": this displays the mark of a great person; wishing to clarify the Great Dharma, he first shows the mark of a great person. Furthermore, "calmly and gracefully" means movement and stillness are unhindered. Thus the Śāstra says: "Revealing that the Tathāgata's power of concentration is sovereign and that no one can alarm or disturb him, he is therefore said to be calm and graceful." "Told Śāriputra": this brings forth the person addressed.