法華義疏 12.7

12.7

From "At that time, all" onward is the third [part], which specifically illuminates the body of Gadgadasvara. This further opens into three divisions: first, listing his name; second, from "He had long planted roots of various virtues" onward, praising his virtues. It was precisely because he possessed these supreme virtues that he was summoned by the Buddha's radiance. Praising his virtues has two parts: first, praising his past causes; second, praising his present virtues. Each opens into two sections. The two [sections] on past causes are: first, planting the roots of various virtues; second, making offerings to various buddhas. The two on present virtues are: first, achieving profound wisdom; second, attaining various samādhis. Within the samādhis there are two parts: first, explaining them individually; second, a summary conclusion. Regarding "attained the Wonderful Banner Sign Samādhi": entering this samādhi, among all samādhis, it is the most supreme and venerable; like a general obtaining a banner, it represents his grand mark. Regarding the "Lotus Samādhi": the Lotus Samādhi Sūtra says, "Just as the blossoming of tree flowers makes the tree magnificent and beautiful, so by attaining this samādhi, one blooms the flowers of all merits among all samādhis to adorn oneself." Interpreting according to the intention of this sūtra, it refers to the Lotus Samādhi as being sovereign over the three and the one, and unobstructed in long and short. Regarding the "Pure Virtue Samādhi": it purifies all samādhis, just as smelting ore refines gold to make it pure. Regarding the "Unconditioned Samādhi": it is none other than the cessation attainment (nirodhasamāpatti). Moreover, having attained this samādhi, one gives rise to no condition for the three poisons amidst the three feelings. Regarding the "Play of the Constellation King Samādhi": because of one's sovereign mastery in contemplating and penetrating all samādhis, it is called "play"; it is not the play of affective fetters. Regarding the "Wisdom Seal Samādhi": prajñā is wisdom, and the corresponding samādhi is the seal. Furthermore, just as when a person enters a secure country, one who has a seal can enter, while one without a seal cannot enter, the bodhisattva who attains this samādhi can enter the true mark [of phenomena]. Regarding the "Understanding All Languages Samādhi": having attained this samādhi, one understands the speech of sentient beings and expounds the Dharma for them. Regarding the "Assembling All Merits Samādhi": having attained this samādhi, the bodhisattva's merits are fully perfected. Regarding the "Purity Samādhi": just as a wish-fulfilling jewel can purify all gems, this samādhi can purify the defilements of all samādhis; the defilements of affliction are easy to remedy, but the defilements of samādhi are difficult to sever. Regarding the "Play of Supernatural Powers Samādhi": entering this samādhi, one can accomplish the eight phases of attaining the Way. Regarding the "Torch of Wisdom Samādhi": like walking at night holding a torch, one does not fall into dangerous places. Regarding the "Adornment King Samādhi": just as lands numerous as the sands of the Ganges are all adorned with the seven treasures, with a buddha dwelling in their midst, upon attaining this samādhi, one can simultaneously adorn all merits. Furthermore, one contemplates these adornments as empty and non-existent; gaining sovereign mastery over the two adornments of emptiness and existence, it is thus named "king." Regarding the "Pure Light King Samādhi": entering this samādhi, one can emit light and cause the minds of all sentient beings to attain purity. Regarding the "Pure Treasury Samādhi": entering this samādhi, one can purify the treasury of all merits. Regarding the "Incommon Samādhi": the two vehicles have no share in it. Regarding the "Solar Rotation Samādhi": just as the sun deity rides in the solar palace illuminating all sentient beings, moving in cycles, the older translation of the sūtra named it "Sun Wheel Samādhi." From "He attained such [samādhis]" onward is the second [part], the summary conclusion. From "Śākyamuni" onward is the third [part], specifically explaining that the radiance illuminated his body.