法華經義記 1.25

1.25

今第三重料簡，若直對正說明此五序相生者，只由爾許徒眾天龍八部聚集，然後得說此經，即是待伴漏盡，是故眾名為序也。由先現瑞相然後得說此經，瑞相即成序也。由時眾懷疑抱念然後得說此經，疑念即成序也。由有發問故然後得說此經，發問稱序也。由有答問故然後得說此經，答問即成序也。又此五序有次第相生。所以現有端相，正由大眾聚集故，第一生第二；所以懷疑抱念由見瑞相故，第二生第三；所以有發問由有疑念故，第三生第四；所以有答問者由發問故，第四生第五也。又有倒相生義。何者？如來所以從三昧起說此經者，由文殊師利答彌勒問，仰測如來心應說《法華》，故正說之由藉文殊答而生。文殊所以答問者，由彌勒發問故；彌勒所以發問者，由大眾有疑念故；又大眾所以有疑念者，由覩瑞相故；又如來所以現此瑞相者，由大眾聚集故也。

Now, as for the analytical evaluation of this third layer: if directly paired with the main exposition to clarify the mutual arising of these five prefaces, it is solely because such a multitude of disciples, devas, nāgas, and the eight classes gathered together that this sūtra could then be spoken; that is, having waited for companions to arrive completely, the assembly is therefore termed a preface. Because the auspicious signs were first manifested and only then could this sūtra be spoken, the auspicious signs thereby constitute a preface. Because the assembly of the time harbored doubts and cherished thoughts and only then could this sūtra be spoken, the doubtful thoughts thereby constitute a preface. Because there was raising of questions and only then could this sūtra be spoken, raising questions is called a preface. Because there was answering of questions and only then could this sūtra be spoken, answering questions thereby constitutes a preface. Furthermore, these five prefaces arise mutually in sequence: that the auspicious signs were manifested was precisely because the great assembly had gathered, so the first produced the second; that they harbored doubts and cherished thoughts was because they saw the auspicious signs, so the second produced the third; that there was raising of questions was because they had doubtful thoughts, so the third produced the fourth; that there was answering of questions was because questions were raised, so the fourth produced the fifth. Furthermore, there is a reverse sense of mutual arising: why did the Tathāgata arise from samādhi to speak this sūtra? It was because Mañjuśrī answered Maitreya's question and, looking upward, inferred the Tathāgata's mind, [realizing] that he should speak the Lotus Sūtra; hence, the cause for the main exposition arose by relying on Mañjuśrī's answer. Why did Mañjuśrī answer the question? It was because Maitreya raised the question. Why did Maitreya raise the question? It was because the great assembly had doubtful thoughts. Again, why did the great assembly have doubtful thoughts? It was because they beheld the auspicious signs. Again, why did the Tathāgata manifest these auspicious signs? It was because the great assembly had gathered together.