妙法蓮華經玄贊 2.131

2.131

贊曰：第六大段大眾現前欲聞法成就。文段有三：初彌勒示相懷疑，次眾人實生心惑，後慈氏雙申兩意。發問先因，彌勒道滿當主因成，現世逢緣不少、植業良多，豈復覩豪光而不知、觀等持而不了，但是示有不知之相，發問以警群情，故名彌勒示相懷疑。眾人以根、地人下，不測大聖之徵祥，觀外相以疑生，故名眾人實生心惑。彌勒挾自他之兩意發問，文殊一人徵先所由，故為第三段也。初中有四：一牒瑞徵因，二舉奇詢答，三推功上德，四謙己方陳，此初文也。妙用無方曰神，神通轉異名變，外應群物立以瑞名，瑞即信也符應也。此問放光有何符應？所以牒說因以為問。

The Eulogy says: The sixth major section is the completion of the present great assembly's desire to hear the Dharma. The passage has three parts: first, Maitreya displays the mark of harbouring doubt; next, the multitude actually gives rise to mental confusion; last, the Benevolent One expresses both intentions together. As for the prior causes that prompt the question: Maitreya's path is complete and he is due to become a master, his causes fulfilled; in his present life he has encountered no few conditions and planted an abundance of karmic seeds. How could he behold the light from the ūrṇā without knowing, or observe the samādhi without understanding? He merely displays the appearance of not knowing, raising the question to alert the minds of the multitude; hence it is called 'Maitreya displays the mark of harbouring doubt'. Because their capacities and spiritual levels are lower, the multitude cannot fathom the auspicious omens of the Great Sage; observing the external marks, doubts arise in them; hence it is called 'the multitude actually gives rise to mental confusion'. Maitreya raises the question incorporating both intentions—his own and those of others—inquiring of Mañjuśrī alone about the prior causes, which forms the third part. The first part has four aspects: first, restating the auspicious sign to inquire about the cause; second, bringing up the marvel to ask for an answer; third, deferring to the superior virtue [of another]; fourth, humbling oneself before stating [the question]. This is the first passage. Wondrous function without limit is called 'divine' (shen); transformations of spiritual penetrations are called 'changes' (bian). Outwardly responding to the multitude of beings, it is established under the name of 'auspicious sign' (rui); a sign is a pledge, a tally of response. This asks: what tally of response does this emission of light have? Therefore, restating the cause of the teaching, he poses it as a question.