法華經義記 1.25

1.25

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.