法華義疏 11.148

11.148

讚歎流通門有二：一者、三品餘經正明歎法美人；二者、明如來現神力。所以初歎法美人、後現神力者，上既歎法美人，諸佛道眼見現在十方未來遐劫二世眾生咸欲宣持，由此善根自致作佛，是故歡喜現大神力。二者、上雖嘆法美人以勸宣持，義猶未盡，今更現神力重嘆法美人獎勸弘經。故下文云「諸佛神力無量無邊」，以是神力於無量劫嘆經功德猶不能盡，是故行者應須受持。三者、顯此神力從此經生，若欲得斯果報宜受持此經也。四、接上品生者，上品雖引過去證得六根清淨，而時眾取信未明，故廣現神力。五者、此經始終凡有三會：初在靈鷲山穢土一會說乘權乘實，次三變八方同國土為淨土，以明身權身實，三從神力品十方世界通達無礙，同為一土令十方眾生皆聞法華，此三會處從狹至廣，徒眾亦從少至多也。

The gateway of praise and circulation has two parts: First, the remaining texts of the three chapters properly clarify the praise of the Dharma and commendation of the persons; second, clarifying the Tathāgata's manifestation of supernatural powers. As for why he first praises the Dharma and commends the persons and later manifests supernatural powers: First, having already praised the Dharma and commended the persons above, the buddhas, with their eye of the Path, see that living beings of the two time periods—the present in the ten directions and the distant kalpas of the future—all wish to proclaim and uphold it, and by means of this wholesome root they will naturally arrive at buddhahood; therefore, rejoicing, he manifests great supernatural powers. Second, although above he praised the Dharma and commended the persons in order to encourage its proclamation and upholding, the meaning was not yet exhausted; now he manifests supernatural powers further to reiterate the praise of the Dharma and commendation of the persons, exhorting and encouraging the propagation of the sūtra. Therefore, the text below says, "The supernatural powers of the buddhas are immeasurable and boundless"; even if one were to use these supernatural powers to praise the merits of the sūtra for immeasurable kalpas, one could still not exhaust them; therefore, practitioners must receive and uphold it. Third, this reveals that these supernatural powers are produced from this sūtra; if one wishes to obtain such retribution, one should receive and uphold this sūtra. Fourth, it connects to and arises from the preceding chapter: although the preceding chapter cited the past to verify the attainment of the purity of the six faculties, the assembly at that time had not yet clearly grasped faith, so he broadly manifests supernatural powers. Fifth, throughout this sūtra from beginning to end, there are altogether three assemblies: first, the single assembly on Mount Gṛdhrakūṭa in the defiled land, which expounded the provisional vehicle and real vehicle; second, the transformation of the lands in the eight directions into pure lands three times, to clarify the provisional bodies and real bodies; third, from the "Supernatural Powers Chapter" onward, the worlds of the ten directions are unimpeded and pervasive, becoming one single land so that living beings of the ten directions all hear the Lotus Sūtra. The locations of these three assemblies go from narrow to broad, and the retinues likewise go from few to many.