妙法蓮華經玄贊 10.47

10.47

解妨者，何故前〈法師品〉佛告藥王，〈寶塔〉、〈天授〉告諸菩薩并天人四眾，〈安樂行品〉獨告文殊，〈如來壽量〉、〈分別功德〉、〈隨喜功德〉獨告彌勒，此法師品告常精進不告餘耶？答：〈法師品〉明人、法二師。藥王過去不悋軀命以弘經法，以法為師身為法師，是故偏告。〈寶塔〉法證、〈天授〉人證，勸示眾人故總告之。〈安樂行品〉明離毀傷三業善行，文殊每勸修行，多為眾生善友，自亦以行為先，故偏告文殊。〈壽量品〉明三佛菩提，〈分別功德〉明道證階降，〈隨喜功德〉挍量勸示希求佛果，自非位齊正覺、智階大聖，何由識真化之幽微、察道德之圓證？故此三品獨告彌勒。此之一品亦合告之，以常精進名、行雙符，故唯偏告。行五師之妙行，獲六千之勝德，非直自行修成，曩劫亦復非常精進而不可證，豈由懈逸之所剋成？故偏告於常精進也。

As for resolving difficulties: why is it that in the previous “Dharma Master Chapter” the Buddha addressed Bhaiṣajyarāja, in the “Precious Stūpa” and “Devadatta” chapters he addressed all bodhisattvas as well as the four assemblies of devas and humans, in the “Peaceful Practices Chapter” he addressed only Mañjuśrī, in the “Tathāgata's Lifespan,” “Discrimination of Merits,” and “Merits of Sympathetic Joy” chapters he addressed only Maitreya, yet in this Dharma Master Chapter he addresses Sadāparākrānta and no others? Answer: The “Dharma Master Chapter” clarifies the two masters—person and Dharma. Bhaiṣajyarāja in the past did not spare his bodily life to propagate the sūtra Dharma; taking the Dharma as master, he himself became a Dharma master; hence the Buddha specifically addressed him. The “Precious Stūpa” is verification of the Dharma and “Devadatta” is verification of persons; to encourage and show everyone, he addressed them collectively. The “Peaceful Practices Chapter” clarifies wholesome conduct in the three karmas free from injury; Mañjuśrī constantly encourages practice, mostly serves as a kalyāṇamitra for living beings, and himself also takes practice as primary; hence the Buddha specifically addressed Mañjuśrī. The “Lifespan Chapter” clarifies the bodhi of the three buddhas, “Discrimination of Merits” clarifies the stages of realization of the Path, and “Merits of Sympathetic Joy” makes comparisons and encourages aspiration for the fruit of buddhahood; unless one's rank is equal to Correct Awakening and one's wisdom is on the level of the great sage, how could one know the profound subtlety of true transformation and discern the complete realization of virtue and the Path? Hence these three chapters were addressed solely to Maitreya. This single chapter should also have been addressed to him, but because Constant Diligence’s (Sadāparākrānta's) name and practice correspond to each other, the Buddha specifically addressed only him. Practicing the wondrous conduct of the five masters and obtaining the six thousand superior merits is not only accomplished through one's own practice, but across past kalpas without constant diligence it could also never be verified; how could it ever be attained through laxity and indolence? Therefore he specifically addressed Sadāparākrānta.