法華義疏 9.151

9.151

於菩薩中別告藥王者，其人親聞《法華》得悟，以捨身命財弘通斯法，今欲令餘人學之故別命之。所以因藥王菩薩復告八萬大士者，此八萬人末世有於重緣，今欲令八萬大士上學藥王下利末世，故因藥王而告之也。「藥王汝見是大眾中」者，凡有二義：一者、欲使藥王八萬大士流通此經令其善根成就，故列二世弟子聞經得記令師識之，故云汝見之不？汝若弘經化之行則成就，若不弘經化之行則不成就，是以告之問言見不？二者、欲以二世弟子付囑藥王及八萬人，如《金剛波若論》云「以根未熟菩薩付根熟菩薩」，故列眾問之也。「一念隨喜則與記」者，聞法一念隨順至理則與理會，與理會故而生歡喜，便行與佛應故得佛記。又一念隨喜則知唯一無二，必當作佛、不退為二乘，故得佛記。《注經》云「能現在聞法一念隨喜，譬如松栢始萌便有陵雲之勢，今聞法雖淺，已樹菩提之根故與記也」。

Regarding specifically addressing Bhaiṣajyarāja among the bodhisattvas: this person personally heard the Lotus Sūtra and attained awakening, relinquishing his body, life, and wealth to propagate and disseminate this Dharma. Now, wishing to cause other people to emulate him, [the Buddha] specifically charges him. As for why, by relying on Bodhisattva Bhaiṣajyarāja, he also addressed the eighty thousand great beings: these eighty thousand people have deep conditions in the final age. Now, wishing to cause the eighty thousand great beings to emulate Bhaiṣajyarāja above and benefit the final age below, he therefore addressed them through Bhaiṣajyarāja. As for "Bhaiṣajyarāja, do you see in this great assembly": there are two meanings in all. First, wishing to have Bhaiṣajyarāja and the eighty thousand great beings disseminate this sūtra so that their good roots may be brought to completion, he therefore lists the disciples of two ages who heard the sūtra and received prophecy, causing the masters to recognize them; hence he says, "Do you see them or not?" If you propagate the sūtra and transform them, your practice will be completed; if you do not propagate the sūtra and transform them, your practice will not be completed. For this reason he addresses him, asking whether he sees them or not. Second, wishing to entrust the disciples of two ages to Bhaiṣajyarāja and the eighty thousand people, as the Vajracchedikā-prajñāpāramitā-upadeśa says: "Entrusting bodhisattvas whose faculties are not yet mature to bodhisattvas whose faculties are mature." Therefore he lists the assembly and asks him. As for "In a single thought rejoicing in accord, they are immediately granted prophecy": when hearing the Dharma, in a single thought according with the ultimate principle, one then tallies with the principle; because one tallies with the principle, joy arises, and one's practice then corresponds with the Buddha, hence one receives the Buddha's prophecy. Furthermore, in a single thought rejoicing in accord, one knows that there is only the one and no second, that one will definitely become a Buddha and not regress to the two vehicles; hence one receives the Buddha's prophecy. The Commentary on the Sūtra says: "Being able in the present to hear the Dharma and rejoice in accord for a single thought is like a pine or cypress when first sprouting, which already has the momentum to soar above the clouds. Now, although hearing the Dharma is shallow, they have already planted the root of bodhi; therefore prophecy is granted to them."