法華義疏 12.54

12.54

菩薩三業皆為利緣，以眾中八萬四千人應聞名得益是故問也。二者、欲為未來苦惱眾生聞名脫苦是故致問。三、欲顯觀音德，即是說《法華經》。觀音即是能乘之人，三輪之德謂所乘之法。問於名德具能乘所乘，是故說一乘也。四、為憍慢之徒自舉陵他，今欲顯無盡意不自尊高，故問他德行。又嫉妬眾生隱他之德、揚他之過，菩薩之法隱他之過、揚他之德，令一切眾生眆而學之是故問也。又示有疑未了，一切菩薩皆觀世間音聲，今以何因緣獨受斯稱？又三世諸佛發言有二：一者、自開，如前從三昧起無問自說。二者、因他，要待無盡意問後方說也。

A bodhisattva's three karmas are all conditions for benefiting others; because eighty-four thousand people in the assembly were due to hear the name and gain benefit, he therefore asked. Second, he wished that suffering and afflicted sentient beings of the future would hear the name and be freed from suffering, and therefore posed the question. Third, he wished to reveal Avalokiteśvara's virtues, which is precisely preaching the *Lotus Sūtra*. Avalokiteśvara is the person capable of riding; the virtues of the three wheels are the Dharma being ridden. Inquiring into the name and virtue encompasses both the rider and the ridden; therefore, the One Vehicle is preached. Fourth, arrogant people elevate themselves and disdain others; here, wishing to show that Akṣayamati did not esteem himself, he asked about another's virtuous conduct. Furthermore, jealous sentient beings conceal the virtues of others and publicize their faults; the way of the bodhisattva is to conceal others' faults and publicize their virtues, causing all sentient beings to emulate and learn this, and therefore he asked. Furthermore, it shows that there was an unresolved doubt: all bodhisattvas observe the sounds of the world; for what cause and condition does he alone receive this designation? Furthermore, the utterances of all buddhas of the three periods of time are of two kinds: first, spoken spontaneously, as earlier when rising from samādhi he preached without being asked; second, occasioned by others, waiting for Akṣayamati's question before speaking.