法華義疏 2.66

2.66

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'.