法華義疏 1.157

1.157

來意門者略有十義：一、為成阿難聞，以阿難共勝人聞，故傳經可信。二者、為顯佛德，以佛為勝眾圍遶則佛德益尊，既尊其人必受其法。三者、為欲開發正經，如因身子三請故得開乘權乘實，由彌勒三請故得開身權身實。四者、助佛揚化，如佛三周說法華，諸聖弟子自序領解亦三周而說，彌勒領解稱歎其事亦然。五者、為欲供養恭敬尊重讚歎於佛，如後文說。六者、欲發誓弘經，如〈持品〉及〈神力品〉說。七者、欲引導眾生來至佛所。八者、欲聽佛說法進求深悟。九者、為證經故來，如分身佛集。十者、為作教門故來，如說妙音、觀音，即以菩薩而為佛事，是故來也。

The gate of the purpose of coming has roughly ten points. First, to establish Ānanda's hearing: because Ānanda heard it together with superior people, his transmission of the sūtra is trustworthy. Second, to reveal the Buddha's virtues: because the Buddha was surrounded by a superior assembly, the Buddha's virtue was even more exalted; once his person was revered, his Dharma would surely be received. Third, to open up the authentic sūtra: just as Śāriputra's three requests led to the revelation of the provisional and real vehicles, so Maitreya's three requests led to the revelation of the provisional and real bodies. Fourth, to assist the Buddha in propagating the transformation: just as the Buddha preached the *Lotus Sūtra* in three cycles, the holy disciples also stated their understanding through their own narrations in three cycles, and Maitreya's understanding and praise of the event were likewise so. Fifth, desiring to make offerings, pay homage, revere, and praise the Buddha, as stated in the later text. Sixth, desiring to make vows to propagate the sūtra, as stated in the 'Encouraging Upholding Chapter' and the 'Supernatural Powers Chapter'. Seventh, desiring to guide sentient beings to come to where the Buddha was. Eighth, desiring to listen to the Buddha preach the Dharma and advance in seeking profound awakening. Ninth, coming to bear witness to the sūtra, like the gathering of the emanated buddhas. Tenth, coming to serve as gateways of teaching: as in speaking of Gadgadasvara and Avalokiteśvara, performing Buddha-works through bodhisattvas; for this reason they came.