妙法蓮華經玄贊 2.141

2.141

贊曰：此後發問先因。「而有此瑞」，總也。「神通相」者，牒威儀中雨華、動地。「放光明」等，牒說因也。彌勒挾自、他以為問，覩外瑞而共同故，雙牒瑞以生徵，不牒入定以為問；外人不疑入定，下亦不頌入定故也。「悉見彼佛國界莊嚴」者，論總解經意云：「種種佛國土者，示現彼國土中種種差別，示現為化四眾、六趣眾生所現穢國，及淨妙國土無煩惱眾生住處，為化十地菩薩所現淨國。於彼國土佛為上首者，諸菩薩等依佛住故，佛於二國得自在故。」長牒前文，所以所見之中先說佛為上首。凡說重頌有十所由：一為利、鈍兩根，二為前後兩眾，三為直、曲兩樂，四為難、易兩解，五為真、俗兩隨，六為取、捨兩分（長行取善、頌文捨惡）。七為標、釋兩則（長行標、頌文釋）。八為智、辨兩殊（長行智無盡、頌中辯無盡）。九為解、持兩異（長行為解法、頌中為持法）。十為說、行兩別（長行為樂說者、頌文為樂行者）。頌此十曰：「利鈍與前後，　直曲難真俗，　取捨及標釋，　智辨解說行。　長行與頌六義不同。廣略或有無，　合離與前後，　文質並隱顯，　是曲直差別。」至下文中一一當顯。

The Eulogy says: This subsequent part inquires about the prior causes. 'To have this auspicious sign' is general. 'Marks of spiritual penetrations' restates the raining of flowers and quaking of the earth in the comportment. 'Emitting light' and so forth restates the cause of the teaching. Maitreya incorporates both himself and others in posing the question; because beholding the external auspicious signs is shared in common, he restates both auspicious signs to raise the inquiry, without restating entering samādhi to pose the question; outsiders do not doubt the entering of samādhi, and the verses below also do not versify entering samādhi. As for 'completely seeing the adornments of those buddha-lands', the treatise explains the general meaning of the sūtra, saying: '"Manifold buddha-lands" means displaying the manifold distinctions within those lands: displaying the defiled lands manifested to transform the four assemblies and sentient beings of the six destinies, and the pure and wondrous lands where beings without defilements reside, the pure lands manifested to transform the bodhisattvas of the ten grounds. In those lands the Buddha is the leader because all bodhisattvas and others abide supported by the Buddha, and because the Buddha has attained mastery in both kinds of lands.' Restating the previous text at length, among the things seen, he speaks first of the Buddha as the leader. In general, there are ten reasons for speaking repeating verses: first, for the two faculties of sharp and dull; second, for the two assemblies, earlier and later; third, for the two preferences, direct and intricate; fourth, for the two understandings, difficult and easy; fifth, for the two accordances, ultimate and conventional; sixth, for the two divisions of adopting and rejecting (the prose adopts the good, the verses reject the evil); seventh, for the two principles of indicating and explaining (the prose indicates, the verses explain); eighth, for the two distinctions of wisdom and eloquence (the prose has inexhaustible wisdom, the verses have inexhaustible eloquence); ninth, for the two differences of understanding and upholding (the prose is for understanding the Dharma, the verses are for upholding the Dharma); tenth, for the two distinctions of speaking and practicing (the prose is for those who delight in speaking, the verses are for those who delight in practicing). Versifying these ten: / 'Sharp and dull, earlier and later, / Direct and intricate, difficult, ultimate and conventional, / Adopting and rejecting, indicating and explaining, / Wisdom and eloquence, understanding, speaking, and practicing. / The prose and verses differ in six meanings: / Broad and brief, presence and absence, / Combining and separating, earlier and later, / Textual elaboration and plainness, hidden and manifest— / These are the distinctions between intricate and direct.' / Each shall be clarified in the text below.