佛祖統紀 1.75

1.75

觀音別行玄記云。若理事。理教。教行。體用。四重本迹。不獨今經。諸部容有。若塵點劫前。最初成佛。而為實本。中間今日示現成佛。皆為權迹。此名權實本迹。本門開竟。此身即本迹門已說。及諸部談。皆名為迹。是名今已本迹。此之二重。諸經絕議。故云諸教不明。法華方說。菩薩地涌品云。佛告諸菩薩。娑婆世界有六萬恒河沙等菩薩。一一各有六萬恒河沙眷屬。於我滅後護持讀誦廣說此經。時娑婆世界地皆振裂。有無量菩薩同時涌出。聞佛音聲從下發來。各詣虛空七寶妙塔。向二世尊頭面禮足。時彌勒大眾欲決所疑。以偈問佛。大眾諸菩薩。是從何所來。從誰初發心。修習何佛道。我於此眾中。乃不識一人。忽然從地出。願說其因緣。佛告彌勒。是諸菩薩。我得菩提已。教化示導。令發道意（略開近顯遠動執生疑）時彌勒等。心生疑惑。白佛言。如來得阿耨菩提。始過四十餘年。云何少時大作佛事（初疑成道近所化多此執近以疑遠）此菩薩眾。假使有人於千萬億劫數不能盡。斯等久遠已來常修梵行（次疑所化眾多行位深妙。此執遠以疑近）。

The Guanyin biexing xuanji says: 'Regarding the fourfold trace and origin of principle and phenomena, principle and teaching, teaching and practice, and essence and function, they are not unique to the present sūtra; they may be found in various scriptures. But if [we consider] the initial attainment of Buddhahood countless kalpas like dust motes ago as the real origin, and the manifestations of attaining Buddhahood in the interim and today all as provisional traces, this is called the trace and origin of provisional and real. Once the origin section is opened, this body is the origin, while what was taught in the trace section and what was discussed in the various scriptures are all called traces; this is called the trace and origin of present and past. On these two pairs, the various sūtras are completely silent. Therefore it is said that the various teachings do not clarify them, and only the Lotus Sūtra explains them.' The chapter 'Bodhisattvas Emerging from the Earth' states: 'The Buddha told the bodhisattvas: "In the sahā world there are bodhisattvas equal in number to the sands of sixty thousand Ganges Rivers, each of whom has a retinue equal in number to the sands of sixty thousand Ganges Rivers, who will protect, uphold, read, recite, and broadly expound this sūtra after my extinction." At that time, the earth of the sahā world entirely shook and split open, and immeasurable bodhisattvas welled up at the same time. Hearing the Buddha's voice, they came forth from below, and each went to the wondrous tower of seven treasures in the open air, bowing their heads to the feet of the two World-Honoured Ones. At that time, Maitreya and the great assembly, wishing to resolve their doubts, asked the Buddha in verse: "From where have these bodhisattvas of the great assembly come? Under whom did they first produce the aspiration [for awakening]? What Buddha path did they practice? In this assembly, I do not recognise a single person. Having suddenly emerged from the earth, we pray you will explain the cause and condition." The Buddha told Maitreya: "These bodhisattvas were taught, guided, and caused to produce the resolve for the Way by me after I attained bodhi."' (Briefly uncovering the near to reveal the remote, stirring attachment and giving rise to doubt.) At that time, Maitreya and others gave rise to doubt and confusion in their minds, and addressed the Buddha, saying: 'The Tathāgata attained anuttarā bodhi just over forty years ago. How could you perform such great Buddha-deeds in so short a time?' (First doubting that the attainment of the Way was recent while those transformed are many; this is clinging to the near to doubt the remote.) 'Even if someone were to count this assembly of bodhisattvas for thousands of myriads of koṭis of kalpas, they could not finish. These [beings] have constantly cultivated pure conduct for an exceedingly long time.' (Next doubting that the transformed multitude are numerous and their practice and stages are deep and wondrous; this is clinging to the remote to doubt the near.)