法華義疏 2.304

2.304

「佛子時答」下，第三、作利益請。以疑是解津，釋便得益，故請時答也。「佛坐道場」下，第二、彌勒忖瑞請。若彌勒都不知者，即與凡夫二乘及下位菩薩更無有異，今既是補處，忖量應說大法，但未知說何物大法，故請答之。文亦開三：初、明忖瑞所表應說大法；次、明忖能表之瑞非為小緣；三、明未敢決之，重請答也。「佛坐道場所得妙法」者，謂一乘果也。「為當授記」，明一乘因也。又「佛坐道場」明顯一也。「為當授記」為破三也。

From 'Son of the Buddha, answer in due time' downward is the third part: making the request for benefit. Because doubt is the ford to understanding, and resolving it brings benefit, he requests an answer in due time. From 'The Buddha sits in the bodhimanda' downward is the second part: Maitreya's deliberation on the omens to make the request. If Maitreya did not know at all, he would be no different from ordinary mortals, the two vehicles, and lower-level bodhisattvas; now, since he is in the stage of succession, he deliberates that the great Dharma ought to be expounded, but not knowing what kind of great Dharma will be expounded, he requests an answer. This text also opens into three: First, clarifying that his deliberation on what the omens signify is that the great Dharma should be expounded; next, clarifying his deliberation that the omens capable of signifying are not of minor conditions; third, clarifying that not yet daring to decide it, he repeats the request for an answer. 'The wonderful Dharma attained by the Buddha sitting in the bodhimanda' refers to the fruit of the ekayāna. 'Will prophecies be conferred?' clarifies the cause of the ekayāna. Furthermore, 'the Buddha sitting in the bodhimanda' clearly reveals the one; 'will prophecies be conferred?' is to refute the three.