法華義疏 11.118

11.118

「得大勢」下，第三雙、明二人行因。前明善人行因。此菩薩用三業破病弘經，一者身業禮拜，二口業讚嘆。所以身敬者，以一切眾生皆有佛性是當來佛，今欲敬於當來佛故禮拜之。口嘆亦爾，以皆有佛性當得成佛故歎當佛也。身口既有敬嘆必經意地，故具足三業弘《法華經》也。《律》云「比丘不禮俗人」，今云「禮四眾」者，大小乘法異。如《涅槃》云「有知法者若老若少皆應恭敬」。

From "Mahāsthāmaprāpta" downward is the third pair, explaining the two persons practicing causes. First it explains the good person practicing causes. This bodhisattva used the three karmic activities to destroy afflictions and propagate the sūtra: first, physical karma in paying homage; second, verbal karma in praising. As for why he paid physical respect: because all sentient beings possess Buddha-nature and are future Buddhas, now wishing to respect the future Buddhas, he therefore prostrated to them. Verbal praise was likewise: because all possess Buddha-nature and will attain Buddhahood, he praised the future Buddhas. Since body and speech possessed respect and praise, this necessarily engaged the mental domain; thus he was fully equipped with the three karmic activities to propagate the Lotus Sūtra. The Vinaya states, "Monks do not pay homage to laypeople"; now it says "paid homage to the fourfold assembly" because the Mahāyāna and Hīnayāna dharmas differ. As the Nirvāṇa states, "Whoever knows the Dharma, whether old or young, should be revered."