法華義疏 2.125

2.125

就文為二：一、疑念；二、發問。初明彌勒疑，次辨大眾疑。彌勒疑內凡有三句：第一、疑佛何故現瑞。就中初牒、次疑。「今者世尊現神變相」，此句牒也。陰陽不測為神，改常之事為變，有所表彰稱相。「以何因緣」者，正生疑也。「今佛世尊入于三昧」者，第二、訪覓釋疑之人，此疑從佛入三昧生，亦前牒後疑。「今佛世尊入于三昧」者，佛既三昧正受，恐起定未由，故不得諮佛也。「是不可思議」者，此現瑞甚深，非心能所思、非口能所議，故自不能解也。「現希有事」者，曠世所無故言希有，以其希有必須知之。此三句牒欲問他之所由也。「今當問誰」者，正訪覓質疑之人也。將扣智慧之門，誰堪郢匠之選也。

As for the text, it has two parts: first, the doubtful thought; second, raising the question. First it clarifies Maitreya's doubt; next it discerns the assembly's doubt. Within Maitreya's doubt there are three phrases in all. The first is doubting why the Buddha manifested the sign; within this, first he cites, and next he doubts. 'Now the World-Honoured One manifests the marks of divine transformation'—this phrase is the citation. What cannot be fathomed by yin and yang is 'divine' (shen); what alters the ordinary is 'transformation' (bian); having something that manifests is termed 'mark' (xiang). 'For what cause and condition' is the direct raising of the doubt. 'Now the Buddha, the World-Honoured One, has entered samādhi' is the second: searching for someone to resolve the doubt; this doubt arises from the Buddha's entering samādhi, and likewise cites first and doubts second. 'Now the Buddha, the World-Honoured One, has entered samādhi'—since the Buddha was in the proper absorption of samādhi, they feared there was no way he would emerge from samādhi, and therefore he could not consult the Buddha. 'This is inconceivable'—this manifestation of signs is extremely profound, neither fathomable by the mind nor speakable by the mouth; hence he could not understand it on his own. 'Manifesting a rare event'—it is called 'rare' because it has not occurred for ages, and because it is rare, one must understand it. These three phrases cite the reason for wishing to ask someone else. 'Whom should I now ask?' directly searches for a person to question. About to knock on the gate of wisdom, who is qualified to be chosen as the master craftsman of Ying?