法華義疏 10.104

10.104

「是菩薩眾中」下，第二段，別明四菩薩問訊。開為四別：一、諸菩薩問訊；二、佛答；三、隨喜；四、稱歎。初又四別：一、列名，在空有之表故云「上行」，踰斷常之際名「無邊行」，出垢累之外名「淨行」，道足故稱安，智圓故云立，謂「安立行」也。「是四菩薩」下，第二句，歎德。涌出菩薩凡有三品，上品有四人，中品有六萬，故初止請中云「師及弟子皆有六萬」，下品無量千萬億數。「在大眾前」下，第三句，問訊儀則。「而問訊言」下，第四句，正問訊。初長行，次偈。長行二：初、問訊能化；「所應度者」下，問訊所化。「少病少惱」者，凡有三：一者、無病無惱；二者、多病多惱；三、少病少惱。三句之中但得一句，所以不得無病無惱者，眾生未得免疾，佛何由得無病無惱耶？不得多病多惱者，眾生若都不從一乘之化，可言病惱多耳；復有受化故不得稱多，但得問少病少惱也。

From "Among this assembly of bodhisattvas..." onward is the second passage, specifically explaining the inquiries of the four bodhisattvas. It is divided into four parts: first, the inquiries of the bodhisattvas; second, the Buddha's reply; third, rejoicing in accord; fourth, praising. The first also has four parts: first, listing their names: being beyond emptiness and existence is called "Superior Conduct" (Viśiṣṭacāritra); transcending the limits of annihilation and permanence is named "Boundless Conduct" (Anantacāritra); emerging beyond defilement and entanglement is named "Pure Conduct" (Viśuddhacāritra); because their path is sufficient, they are called tranquil (an), and because their wisdom is complete, they are called steadfast (li), hence "Steadfast Conduct" (Supratiṣṭhitacāritra). From "These four bodhisattvas..." onward is the second clause: praising their virtues. The emerging bodhisattvas have altogether three grades: the superior grade has four persons; the middle grade has sixty thousand, hence the initial stopping of the request says, "The masters and disciples each number sixty thousand"; the lower grade is an immeasurable thousand ten-thousand koṭi number. From "In front of the great assembly..." onward is the third clause: the protocol of inquiry. From "and inquired, saying..." onward is the fourth clause: the actual inquiry. First in prose, next in verse. The prose has two parts: first, inquiring after the one who transforms; from "Those who should be saved..." onward, inquiring after those who are transformed. As for "few illnesses and few worries," there are altogether three possibilities: first, no illness and no worry; second, many illnesses and many worries; third, few illnesses and few worries. Among the three clauses, only one is used. Why could it not be "no illness and no worry"? Since sentient beings have not yet been freed from afflictions, how could the Buddha be without illness and without worry? Nor could it be "many illnesses and many worries": if sentient beings did not follow the transformation of the One Vehicle at all, one might say that illness and worry were many; but since there are also those who receive transformation, it cannot be called many, so they could only inquire about "few illnesses and few worries."