法華義疏 1.270

1.270

「皆得陀羅尼」下，第四、歎德。所以明歎德者，上明位、今辨行，位行雙舉。依《法華論》，上總明不退，今別釋不退也。依《智度論》云，上標菩薩摩訶薩名，今明具此德故名菩薩，即以德釋名也。又欲簡祕密、顯示兩教。顯示教謂小乘教，明菩薩猶是凡夫；今歎菩薩得無生忍、具六神通、煩惱清淨，謂祕密大乘教也。又歎菩薩，令尋經之人捨小信大也。

From "all having attained dhāraṇī" downward: fourth, praising their virtues. The reason for praising their virtues is that the stage was clarified above and the practice is distinguished now, presenting both stage and practice together. According to the Fahua lun, above it generally clarified non-retrogression, and now it specifically explains non-retrogression. According to the Da zhidu lun, above it set forth the name of bodhisattva mahāsattva, and now it clarifies that because they possess these virtues they are called bodhisattvas, which is explaining the name by means of virtue. Moreover, it intends to distinguish between the two teachings of the esoteric and the exoteric. The exoteric teaching refers to the Hīnayāna teaching, which explains that bodhisattvas are still ordinary persons; here, praising the bodhisattvas for attaining the endurance of the non-arising of dharmas, being endowed with the six supernatural powers, and having their defilements purified refers to the esoteric Mahāyāna teaching. Furthermore, by praising the bodhisattvas, it causes those who study the sūtra to abandon the small and believe in the great.