妙法蓮華經玄贊 2.94

2.94

贊曰：下文第四所依說法隨順威儀住成就，住者依止安處之義。此明依止安處說法所依威儀隨順說法之軌則也；此正應言住說法所依隨順威儀成就。說無量義經訖結加趺坐，表智處深理方可說法，如說《般若》先住對面念後起方說經。坐有二相：一降伏坐，以左押右；二吉祥坐，以右押左。今將說法作吉祥坐。「加」者重也，即交重足坐。有為「跏」者，不知所從。此明依止安處何等軌儀而說於法。今依三種軌儀：一依三昧成就，故入於三昧身心不動是；二依器世間，天雨四華地六動是；三依眾生世間，四眾八部歡喜等是。入定證真、起通警物、眾生喜仰故此分三，不唯安坐名為威儀。梵云三摩地，此云等持，平等持心而至於境，即是定也。云「三昧」者訛也。觀無相理定名無量義處三昧，處謂處所，無量義者無量義教所詮眾義，因真理生故說真理名之為處。論解一依三昧成就有二義：一者成就自在力身心不動故，謂若不入三昧有分別動搖，於此不能證說自在，今入三昧身心不動離於分別動搖，於法便得能證說自在故，云成就自在力，身心不動故。二者離一切障隨自在力故，謂得入三昧離諸定障，隨順於法證說自在，若有定障於證及說不自在故。論次別釋前自在力有二：一隨順眾生不見對治攝取覺菩提分法故，釋初自在力，謂諸眾生不能任運見無漏對治道，思覺方得；今佛亦爾，隨順眾生不能任運見對治道，今亦入定思惟攝取，覺察無漏對治道菩提分故。二為對治無始世來堅執煩惱故，釋隨自在力，堅執煩惱謂分別動搖，分別動搖故是非心起，是非心起故愛恚惑生，愛恚惑生故諸業起，諸業起故眾苦轉，今為治此分別動搖法執之心，故入三昧離堅執惑。論又解云「由入定故能動世界，及知過去無量無邊劫事，不入定者神變不起，不知過去世，示相故也。」

Eulogy: Below, the fourth [element] is the accomplishment of abiding in the deportment conforming with the preaching of the Dharma. “Abiding” has the meaning of relying on and settling in. This clarifies relying on and settling in the deportment upon which the preaching of the Dharma depends, conforming with the rules for preaching the Dharma; precisely speaking, this should be termed “the accomplishment of abiding in the conforming deportment upon which the preaching of the Dharma depends.” Having finished preaching the Anantanirdeśa-sūtra, he sat cross-legged, symbolizing that only when wisdom dwells in profound principle can one preach the Dharma, just as when preaching the Prajñā[-pāramitā], he first dwelt in facing mindfulness, and after arising from it, only then preached the sūtra. Sitting has two forms: first, the subduing posture, placing the left over the right; second, the auspicious posture, placing the right over the left. Now, about to preach the Dharma, he assumed the auspicious posture. “Jia” (加) means overlapping, that is, sitting with crossed, overlapping legs. Some write it as “jia” (跏), not knowing where it comes from. This clarifies upon what kind of deportment he relied on and settled in when preaching the Dharma. Now, he relies on three kinds of deportment: first, relying on the accomplishment of samādhi, hence entering samādhi with body and mind unmoving is this; second, relying on the vessel-world, hence the heavens raining down the four flowers and the earth shaking in six ways are this; third, relying on the world of sentient beings, hence the four assemblies and eight classes rejoicing, etc., are this. Entering meditative absorption to realize the real, initiating supernormal powers to alert beings, and causing sentient beings to rejoice and look up—therefore these are divided into three; it is not solely sitting peacefully that is called deportment. In Sanskrit it is samādhi; here it is translated as equal maintenance (samāpatti / samādhāna), holding the mind equally and reaching the object; that is dhyāna-concentration. Saying “sanmei” (三昧) is an error. The concentration that contemplates the principle of the unconditioned is called the anantanirdeśapratiṣṭhāna-samādhi. “Pratiṣṭhāna” (處) means place; “anantanirdeśa” (無量義) refers to the multitude of meanings explained by the teaching of immeasurable meanings; because they arise from the true principle, the true principle is termed the “place.” The Treatise explains that relying on the accomplishment of samādhi has two meanings: first, because of accomplishing sovereign power, body and mind are unmoving; that is, if one does not enter samādhi, there is conceptualization and wavering, and in this state one cannot attain sovereignty in realizing and preaching; now, entering samādhi, body and mind are unmoving, free from conceptualization and wavering, and so one attains sovereignty in realizing and preaching the Dharma; hence it says: “accomplishing sovereign power, body and mind are unmoving.” Second, because of being free from all obstacles, one conforms with sovereign power; that is, attaining entry into samādhi, one is free from the obstacles to meditative concentration and conforms with the Dharma, attaining sovereignty in realizing and preaching, whereas if there are obstacles to concentration, one lacks sovereignty in realization and preaching. The Treatise next separately explains the former sovereign power as twofold: first, conforming with sentient beings who do not see the antidote, by apprehending and discerning the bodhipakṣa dharmas; this explains the initial sovereign power: sentient beings cannot spontaneously see the uncontaminated path of the antidote, and only attain it through thinking and discerning; now the Buddha is also like this: conforming with sentient beings who cannot spontaneously see the path of the antidote, he now also enters meditative absorption, contemplating and apprehending, discerning the bodhipakṣa [factors of] the uncontaminated path of the antidote. Second, to counter the persistent grasping and afflictions from beginningless ages; this explains conforming with sovereign power: persistent grasping and afflictions refer to conceptualization and wavering; because of conceptualization and wavering, thoughts of right and wrong arise; because thoughts of right and wrong arise, the delusions of craving and anger are born; because the delusions of craving and anger are born, various karmas arise; because various karmas arise, manifold sufferings revolve; now, to counter this mind of conceptualization, wavering, and dharma-grasping, he enters samādhi to be free from the delusions of persistent grasping. The Treatise also explains: “By entering meditative absorption, he is able to shake the world and know the events of immeasurable, boundless kalpas in the past; if one does not enter meditative absorption, supernormal transformations do not arise, and one does not know past ages; this is to manifest signs.”