法華論疏 1.198

1.198

應有問云：今說《法華經》，何故不入法華三昧而入無量義處三昧？是故釋云：無量義三昧有二種力，所以依之。一者成就自在力身心不動故者，釋自在力，以身心不動是故靜極，以靜極故所以鑒明也。二者離一切諸障者，依下論釋佛入三昧無人能驚悟，則是離一切障。又佛入此定說於法華，無有外緣為作障礙令不得說，又無有外緣為障礙令眾生不得聞也。問：何以知有此力？答：文云「離一切諸障」，已云一切，則無障不離也。隨自在力故者，釋離一切障心。佛隨三昧自在力故，一切障不能障也。「此自在力復有二種」下，重釋三昧更有二力：一為隨順眾生示現對治者，謂隨二乘眾生，四十餘年示現對治二乘病法。又如後論「隨順十種眾生示現十種對治」也。攝取覺菩提分法故者，此出能對治法入於三昧，正用無上菩提對治二乘人病，名為攝取。而稱覺菩提分法者，具言應言無上正遍知道，今為存略但稱覺菩提，覺則菩提故。菩提以智為體，而言分者，正因無上菩提泯於二乘不用餘法，故稱為分。又大乘道品七覺分、八聖道分，今歎七覺泯之，故云覺菩提分也。敘覺菩提猶分菩提耳，覺，知分也，分之言因，因則是二乘菩提。攝取菩提分者，即二乘菩提入分菩提也。二為對治無量世來堅執煩惱故者，前明知藥，此敘識病。合而言之，無量義定有其四力：一者內即身心不動、二則外無障礙，謂內外一雙；三則識藥、四即知病，謂藥病一雙。以有此力，故入無量義定，不入法華三昧也。此品與《無量義經》相應，故《無量義經》云「是無量義經，文理真正，尊無過上，三世諸佛所共守護，無有眾魔。群道得入，不為生死耶見之所壞毀。」《無量義經》已爾，無量義定亦然。

There might be a question: Now in expounding the Lotus Sūtra, why does he not enter the Lotus samādhi but instead enters the samādhi of the locus of immeasurable meanings? Therefore it explains: the samādhi of immeasurable meanings possesses two kinds of power, which is why he relies upon it. First, "accomplishing sovereign power, because body and mind are unmoved" explains sovereign power: because body and mind are unmoved, it is supremely tranquil; because it is supremely tranquil, it illumines clearly. Second, "leaving behind all obstacles": according to the treatise's explanation below, when the Buddha enters samādhi, no one can startle or awake him; this is leaving behind all obstacles. Furthermore, when the Buddha enters this concentration to expound the Lotus, there are no external conditions to create obstacles preventing him from speaking, nor are there external conditions to create obstacles preventing sentient beings from hearing. Question: How is it known that it possesses this power? Answer: The text says "leaving behind all obstacles"; having already said "all," there is no obstacle that is not left behind. "In accordance with sovereign power" explains the mind that leaves behind all obstacles: because the Buddha accords with the sovereign power of samādhi, no obstacles can obstruct him. From "this sovereign power again has two kinds" downward re-explains that samādhi further has two powers. "First, in order to accord with sentient beings and manifest remedies" refers to according with sentient beings of the two vehicles, manifesting the Dharma that remedies the sicknesses of the two vehicles for more than forty years. It is also as the later treatise says, "according with ten kinds of sentient beings to manifest ten kinds of remedies." "Subsuming the factors of awakening" brings out the method that can remedy: entering samādhi, he precisely uses unexcelled bodhi to remedy the sicknesses of people of the two vehicles; this is called "subsuming." And as for calling it "factors of awakening (bodhyaṅga)," fully speaking one should say "the path of unexcelled right and universal knowledge"; now, for the sake of brevity, it is merely called "awakening bodhi," for awakening is precisely bodhi. Bodhi takes wisdom as its essence; and regarding the word "factor" (aṅga), it is precisely because unexcelled bodhi eliminates the two vehicles and does not employ other dharmas that it is called a "factor." Furthermore, in the Mahāyāna path factors there are the seven factors of awakening and the eight factors of the noble path; now, praising the seven factors of awakening eliminates them, hence it is called "factors of awakening." Describing "awakening bodhi" is still like a "partial bodhi": "awakening" means knowing the part; the word "part/factor" means cause, and the cause is the bodhi of the two vehicles. Subsuming the factors of awakening means that the bodhi of the two vehicles enters partial bodhi. "Second, in order to remedy the obstinately clung-to afflictions from immeasurable lifetimes": the former clarifies knowing the medicine, while this describes recognizing the disease. Putting them together, the concentration of immeasurable meanings has four powers: first, internally, body and mind are unmoved; second, externally, there are no obstacles—these are an internal-external pair; third, recognizing the medicine; fourth, knowing the disease—these are a medicine-disease pair. Because it possesses these powers, he enters the concentration of immeasurable meanings and does not enter the Lotus samādhi. This chapter corresponds with the Immeasurable Meanings Sūtra; therefore the Immeasurable Meanings Sūtra says: "This Immeasurable Meanings Sūtra is correct and true in text and principle, supreme and unsurpassable, jointly protected by the Buddhas of the three periods, with no māras or heterodox paths able to enter, and not destroyed by the false views of birth and death." The Immeasurable Meanings Sūtra is already like this, and the concentration of immeasurable meanings is also like this.