妙法蓮華經玄贊 2.280

2.280

贊曰：第二因說此經。釋迦說《法華》，因彌勒等問，文殊為答。燈明說《法華》，因大眾樂欲，妙光為答。故頌中言「佛從三昧起，讚妙光令喜」，即因妙光說《法華經》。又釋迦今化四眾樂聞，因鶖子方說；燈明往化菩薩樂聞，因妙光方說。今佛從定起正告鶖子，聲聞眾中隨深智慧與佛相應；彼佛從定起正告妙光，菩薩眾中隨深智慧與佛相應。此為聲聞，彼為菩薩。其《妙法蓮華》亦名「教菩薩法」、「佛所護念」，與《無量義經》名字不殊，但以體義、利頓漸機，所望有異報化事殊，不名無量義，如前已解。然彼示現化諸聲聞亦無有失，或說化身實化聲聞，說餘勝事即說報佛，亦無失也。

The commentary states: The second is the cause for preaching this sūtra. Śākyamuni's preaching of the Lotus Sūtra was due to the questions of Maitreya and others, with Mañjuśrī providing the answer. Candrasūryapradīpa's preaching of the Lotus Sūtra was due to the joy and desire of the great assembly, with Varaprabha providing the answer. Therefore, the verse states: "The Buddha arose from samādhi, / Praised Varaprabha and caused him to rejoice," which means that it was due to Varaprabha that he preached the Lotus Sūtra. Furthermore, now Śākyamuni transformed the four assemblies who took joy in hearing, and only preached because of Śāriputra; Candrasūryapradīpa in the past transformed bodhisattvas who took joy in hearing, and only preached because of Varaprabha. Now, when the Buddha arose from absorption, he directly addressed Śāriputra, for among the assembly of śrāvakas he matched the Buddha in accordance with profound wisdom; that buddha arose from absorption and directly addressed Varaprabha, for among the assembly of bodhisattvas he matched the buddha in accordance with profound wisdom. This was for the sake of śrāvakas; that was for the sake of bodhisattvas. The Saddharmapuṇḍarīka is also named "Dharma for Instructing Bodhisattvas" and "Protected and Kept in Mind by the Buddhas"; it does not differ in name from the Anantanirdeśa-sūtra. However, because its essential reality, sharp or dull/gradual capacities, and perspectives differ, and the affairs of the reward and transformation bodies are distinct, it is not named "immeasurable meanings," as explained previously. Yet there is also no fault in his displaying the transformation of the śrāvakas; or if one says that the transformation body truly transformed śrāvakas, while when speaking of other superior matters it speaks of the reward buddha, there is likewise no fault.