法華義疏 10.110

10.110

「爾時彌勒」下，第二大段，疑問序。開為兩別：一、彌勒問釋迦；二、分身侍者問諸佛。初又二：一、懷疑；二、發問。懷疑，如文。「時彌勒」下，第二、發問。長行敘欲問意，偈文正問。正問為三：初一行，標請；次十三行，正問；後五行半，結請。正問中凡有五問，開為二別：前兩偈有二問。「是從何所來」者，第二、正問。有二：一、問來處；二、問師資。初有二：前問所從來處，「以何因緣集」者，第二、問來意。「巨身大神通」者，歎菩薩德，成上二問也。「一一諸菩薩」下，有三問，問於師資。就文為二：初九行，序其數多；次二行，正問師資。前二行，先問，後歎其德積。今三問，初敘其數多，若德積而數少、若德少而數多，並不得顯成佛久，要具此二義方得開於壽量，故彌勒問中具足序也。「是諸大威德」下，第二、問師資。一行，問終成就之行。從「誰初發心」，第二、問其始行。「稱揚何佛法」三句，問中間之行。此三問中具問師與資，欲開壽命意在問師，故一一問初皆標誰，以正顯師壽故問師也。「如是諸菩薩」下，第三、五行半，結請。就文為二：三行半，明彌勒未解故請，言「乃不識一人」者，菩薩涌出為開法身之相，法身非十地所了，故言不識一人。次兩偈，騰眾請。

From "At that time Maitreya" downward is the second major section, the prologue of doubt and questioning. It is divided into two distinct parts: first, Maitreya questions Śākyamuni; second, the attendants of the emanated bodies question their respective Buddhas. The first part also has two subdivisions: first, harbouring doubt; second, raising questions. Harbouring doubt is as in the text. From "Then Maitreya" downward is the second, raising questions. The prose recounts the intention to ask, and the verses present the questions proper. The questions proper are divided into three: first, one verse line indicating the request; next, thirteen lines posing the questions proper; finally, five and a half lines concluding the request. In the questions proper there are five questions in total, divided into two distinct parts: the first two verses contain two questions. "From where have they come?" is the second, the questions proper. There are two: first, asking about the place they came from; second, asking about master and disciples. The first has two: first, asking about the place they came from; "For what causes and conditions have they assembled?" is the second, asking about their intention in coming. "With massive bodies and great supernatural powers" praises the bodhisattvas' virtues, completing the preceding two questions. From "Each and every bodhisattva" downward, there are three questions inquiring about master and disciples. In the text there are two parts: first, nine lines recounting their great number; next, two lines posing the questions proper regarding master and disciples. The first two lines first inquire, and then praise their accumulated virtues. Now, among the three questions, the first recounts their great number: if virtues were accumulated but their number were few, or if their virtues were few but their number were great, neither would demonstrate that [Śākyamuni's] attainment of Buddhahood was long ago; both of these two meanings must be present before the lifespan can be disclosed, and therefore Maitreya's questioning recounts them fully. From "These of great majestic virtue" downward is the second, asking about master and disciples. One verse line asks about their practice that reached ultimate fulfillment. From "Who first aroused the aspiration [for awakening]?" is the second, asking about their initial practice. The three lines "Whose Buddhadharma do they extol?" ask about their intermediate practice. In these three questions, both master and disciples are fully inquired about; because the intention behind disclosing the lifespan lies in inquiring about the master, the beginning of each and every question explicitly specifies "who", asking about the master precisely in order to reveal the master's lifespan. From "Such bodhisattvas as these" downward is the third, five and a half lines concluding the request. In the text there are two parts: three and a half lines explain that Maitreya does not understand and therefore makes the request; as for saying "I do not recognize even a single person", the bodhisattvas' emerging from the earth is meant to disclose the marks of the dharmakāya, and since the dharmakāya cannot be fully comprehended by the ten grounds, he therefore says he does not recognize even a single person. The next two verses convey the assembly's request.