妙法蓮華經玄贊 2.94

2.94

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.”