妙法蓮華經文句 9.31

9.31

Fifth, as for the Tathāgata's endorsement and praise: it differs greatly from the question. The questioner rejoices in accord, saying: 'The questioners are all bodhisattvas, and the persons converted, upon hearing, believe and practice; we rejoice in accord.' Why does the Tathāgata endorse and praise by rejoicing in accord with those capable of converting beings? Indeed, the questioners are all ancient buddhas; that you can rejoice in accord means you are [already] Tathāgatas. Bodhisattvas rejoice in accord with the traces; the Tathāgata endorses and praises their origin. This also secretly indicates the lifespan (and so forth). From 'At that time Maitreya and eighty thousand mahāsattvas' down is, second, the preface of doubts and questions. From the place of tranquility onward down to the present assembly, the arrival of mahāsattvas from the ten directions has been unceasing; though limitless, through the intellectual power of one in the position of succession I see and know them all, yet among this assembly I do not know a single person. Furthermore, as I travel and convert throughout the ten directions, having audience with and serving the buddhas, I am intimately familiar with the great assemblies of those buddhas; yet regarding the places they have traversed, I also do not know them. Whether coming or going, inferred in this way, I do not know any of them. Again, those mahāsattvas are the advanced predecessors, whereas Maitreya is of the later turn and a junior student; the later does not know the earlier, hence he does not know them. Again, those mahāsattvas are based upon the bottom of the true aspect, manifesting responsively throughout the ten directions; the true and responsive embodiments of their distinct teachings are not Maitreya's domain, hence he does not know them. Again, the Buddha relied upon propagating the sūtra to summon these mahāsattvas, and the mahāsattvas came because they heard their master's command, secretly to hear of the lifespan, which was not known to the assembly of that time; hence it says he did not know them. This explains the preface of doubts and questions in terms of the four siddhāntas (and so forth). The doubts and questions are two: first, the doubts of the bodhisattvas of this land; second, the doubts of the bodhisattvas of other lands. The doubts of this land are further two: first, the prose, the doubtful thoughts; next, the gāthās, nineteen and a half gāthās, the actual question, which is again divided into five: first, one gāthā and one line, asking whence they come; next, from 'By what causes and conditions' down is, second, one gāthā and three lines, asking by what causes and conditions they come; next, from 'Each and every bodhisattva' down is, third, nine gāthās, recounting their number; next, from 'These of great majestic virtue' down is, fourth, two gāthās, asking who their teacher is; next, from 'Such bodhisattvas' supernatural powers' down is, fifth, five and a half gāthās, concluding the request, which is again five: the first two lines, concluding praise; next, from 'The earth of the four directions' down is, second, two gāthās, requesting an answer regarding whence they come; next, from 'I, in this assembly' down is, third, one gāthā, requesting an answer regarding the conditions of their coming; next, from 'Now this great assembly' down is, fourth, one and a half gāthās, the great assembly requesting together; next, from 'Immeasurable virtues' down is, fifth, two lines, requesting an answer regarding the lord who is their teacher (and so forth).