妙法蓮華經玄贊 4.72

4.72

贊曰：自下釋第三疑，云何堪說？謂有疑云，從佛聞法而起謗心，云何如來不成不堪說法人？此意說言，亦有趣寂真實二聖而愚法者，聞法起謗，亦不聞知但化菩薩事，即是世尊不能得化。何故佛不成不堪說法人？既成不堪說法人，翻結之曰，如何世尊可堪為眾生說法，而稱種智也？故佛答言，除佛滅度後現前無佛，雖真趣寂而遇我者，多不愚法，皆定聞知化菩薩事；若不遇我而趣寂者，有愚於法，即不能知但化菩薩。此文有三：初標，次釋，後結成。此初也。

The Eulogy says: From here below, he resolves the third doubt: how is he capable of expounding? That is, there is a doubt: if someone hears the Dharma from the Buddha and gives rise to a mind of slander, why does the Tathāgata not become a person incapable of expounding the Dharma? The meaning here is: there are also those who tend toward quiescence who are true sages of the two vehicles and yet are ignorant of the Dharma; upon hearing the Dharma they give rise to slander, and they also do not hear and know the matter of only transforming bodhisattvas, which means that the Bhagavat is unable to transform them. Why does the Buddha not become a person incapable of expounding the Dharma? Since he would become a person incapable of expounding the Dharma, concluding the opposite: how could the Bhagavat be fit to expound the Dharma for sentient beings and be called omniscient? Therefore the Buddha answers: except after the Buddha's passing, when no buddha is present before them, although those who truly tend toward quiescence and encounter me are mostly not ignorant of the Dharma and all definitely hear and know the matter of transforming bodhisattvas, if they do not encounter me and tend toward quiescence, there are those who are ignorant of the Dharma, and thus cannot know that he transforms only bodhisattvas. This text has three parts: first, the initial statement; second, the explanation; and third, the conclusion. This is the first.