法華義疏 2.7

2.7

由大眾雲集，即是教所為緣，故得說教，故眾集為序。將明收三歸一，先明從一生三，故說無量義為序。由佛入一道清淨三昧，表說清淨一道，故入定為序。將說究竟之乘，先現究竟之相，故現瑞為序。由現瑞發動疑問，得請文殊答，故疑問是序。由文殊答問，佛方得起定說經，故答問是序也。六事為三：初一是教所為緣，中三是能化之教，後二是菩薩發教也。中三即以三事為《法華》相：初一是口業，明多從一生，表《法華》收多歸一；次一是意業，表佛入一道三昧，後起定說一乘道；次一是身業，表佛說一乘相，又表眾生聞經成佛。

Because the great assembly gathers like clouds, this provides the condition for what the teaching is intended for, so that the teaching can be preached; hence the assembly's gathering is the preface. Intending to clarify the gathering of the three into the one, he first clarifies the arising of the three from the one; hence preaching the Immeasurable Meanings is the preface. Because the Buddha enters the samādhi of the pure single path, expressing the preaching of the pure single path, entering samādhi is the preface. Intending to preach the ultimate vehicle, he first manifests the ultimate signs; hence manifesting auspicious signs is the preface. Because manifesting signs prompts doubts and questions, giving cause to request Mañjuśrī to answer, raising doubts is the preface. Because Mañjuśrī answers the questions, the Buddha is then able to arise from samādhi and preach the sūtra; hence answering questions is the preface. The six matters make three [groups]: the first one is the condition for which the teaching is intended; the middle three are the teaching capable of transforming; the latter two are the bodhisattvas generating the teaching. The middle three take three matters as the marks of the Lotus Sūtra: the first is verbal action, clarifying that the many arises from the one, expressing that the Lotus gathers the many back to the one; the next is mental action, expressing that the Buddha enters the single-path samādhi and later arises from samādhi to preach the path of the ekayāna; the next is bodily action, expressing that the Buddha preaches the marks of the ekayāna, and also expressing that sentient beings hear the sūtra and achieve buddhahood.