法華義疏 2.318

2.318

釋迦現瑞謂現在佛也。彌勒疑問謂當來佛也。文殊答問謂過去佛也。三聖同會靈山，共開發一乘道也。三佛次第者，要現在佛現瑞，表說究竟果乘；彌勒是當來因位之人，猶未達果乘事，故當來佛疑問；必須古佛方達古事，故過去佛釋疑也。雖有三佛，但有二事：現在佛現瑞就神通輪門，彌勒之問、文殊之答就說法輪門，即是衣裓机案以出諸子也。又初是佛方便，正明欲說教，後二是菩薩方便，為發起教也。又釋迦是和上，文殊為阿闍梨，彌勒為教授師，此三是二世眾生菩薩戒師，共弘一乘之道以利物也。又此三師過去共就燈明佛學法華經，今欲報佛法恩故共開一乘也。

Śākyamuni manifesting the omens refers to the present Buddha. Maitreya asking with doubts refers to the future Buddha. Mañjuśrī answering the questions refers to the past Buddha. The three sages together assemble on Vulture Peak to jointly reveal and open the Way of the ekayāna. As for the sequence of the three Buddhas: it was necessary for the present Buddha to manifest omens, signifying the expounding of the ultimate fruitional vehicle; Maitreya is a person in the causal stage of the future, who has not yet comprehended the matter of the fruitional vehicle, so the future Buddha asks with doubts; an ancient Buddha is required to comprehend ancient matters, so the past Buddha resolves the doubts. Although there are three Buddhas, there are only two matters: the present Buddha manifesting omens pertains to the gate of the wheel of supernatural powers, while Maitreya's asking and Mañjuśrī's answering pertain to the gate of the wheel of expounding the Dharma, which is identical to [providing] robes, cushions, tables, and desks to lead out the children. Furthermore, the first is the Buddha's expedient means, directly clarifying the intent to expound the teaching; the latter two are bodhisattva expedient means, to initiate the teaching. Furthermore, Śākyamuni is the upādhyāya, Mañjuśrī is the ācārya, and Maitreya is the instructor; these three are the bodhisattva precept masters for sentient beings across the two periods, jointly propagating the Way of the ekayāna to benefit beings. Furthermore, these three masters in the past jointly studied the Lotus Sūtra under the Buddha Candrasūryapradīpa; now, wishing to repay the benevolence of the Buddha's Dharma, they jointly reveal the ekayāna.