法華義疏 1.301

1.301

「名稱普聞」者，第四、次歎名譽，亦有二句：以德充於內故名流於外也。「能度無數百千眾生」者，德樹名流故度物功立，此中四對稱歎皆有兩句。又並是鉤鎖相生，可細尋其文旨也。《法華論》以四方便攝此諸句：一者、攝取妙法方便，謂初得聞持陀羅尼，次得樂說辨才，後為人轉法輪，總此三句名攝取妙法方便也。二者、攝取善知識方便者，謂供養諸佛、種諸善根、常為諸佛之所護念，由依止善知識故得種諸善根，故為佛所護念，名攝取善知識方便也。三者、攝取眾生方便，謂不捨眾生故，即是以慈修身故不捨眾生。四者、攝取智方便，教化眾生令入佛般若智，即是善入佛慧竟於後文，名攝取智方便。此四方便即是次第，可細尋之也。

'Their names universally heard': fourth, it praises their renown, which also has two clauses. Because virtue fills them internally, their fame flows externally. 'Able to deliver countless hundreds of thousands of sentient beings': because virtue is established and fame spreads, the merit of delivering beings is established. In these four pairs of praises, each comprises two clauses. Moreover, they are all linked together consecutively; one may carefully investigate the meaning of the text. The Fahua lun subsumes these various clauses under four expedient means: First, the expedient means of grasping the wondrous Dharma: this refers to first attaining the dhāraṇī of hearing and retaining, next attaining the eloquence of joyful explanation, and finally turning the wheel of the Dharma for others; these three clauses together are called the expedient means of grasping the wondrous Dharma. Second, the expedient means of grasping spiritual friends (kalyāṇamitra): this refers to making offerings to all buddhas, planting all good roots, and constantly being protected and kept in mind by all buddhas; because they rely on spiritual friends, they are able to plant all good roots and are thus protected and kept in mind by the buddhas, which is called the expedient means of grasping spiritual friends. Third, the expedient means of grasping sentient beings: this refers to not abandoning sentient beings, which is precisely cultivating their bodies through compassion and therefore not abandoning sentient beings. Fourth, the expedient means of grasping knowledge: teaching and transforming sentient beings to cause them to enter the Buddha's prajñā knowledge, which is precisely 'skillfully entering the Buddha's wisdom' down to the subsequent text, called the expedient means of grasping knowledge. These four expedient means follow this exact sequence, which may be examined carefully.