法華義疏 11.194

11.194

自下第二、諸菩薩奉命宣通，故有〈藥王品〉等來也。一者、上來說《法華經》，今說行《法華經》人所得果報，以勸宣持也。二者、《智度論》云「波若有二門：一者、說法為波若；二者、明來生往生」。諸菩薩等行波若人亦為說於《波若》，《法華》亦爾。上來說法為《法華》，今明諸菩薩德行，亦是說於《法華》，故《法華》有無量門令物悟入也。三者、《十二門論》釋大乘義，凡有二種：一者，諸佛大人之所乘故名為大；二者，彌勒、文殊等諸大士之所乘故名為大。具此二門乘義乃備。此經明一乘亦爾，一者諸佛所乘，二菩薩所乘。自從經初至〈神力品〉明佛所乘之法及能乘之人，此一章竟是故付囑。從此已後明菩薩所乘之法及能乘人，但上開所乘之法及能乘人以為二段，今合明所乘法、能乘人，開合不同者為轉勢說法故也。四者、眾生根性結緣不同，上來化與釋迦結緣眾生，斯事已竟。今化與諸菩薩結緣眾生，故品品之中皆有悟道，其證也。五者、《淨名經》云「或以諸佛而作佛事，或以菩薩而作佛事」，上來明諸佛作佛事竟，此次明菩薩作佛事。六者、明善知識凡有二種：一者、諸佛是眾生真善知識，是故普集分身及過去多寶；今次明菩薩為眾生善知識，故廣說菩薩也。如《華嚴》說經竟至流通分〈法界品〉中，廣明諸菩薩是善財真善知識，《法華》即是《華嚴》，故說《法華》竟。流通分中亦明無量菩薩宣通一乘是眾生真善知識也。

From here below is the second [major section]: the bodhisattvas, having received the command, propagate [the teaching]; thus there are the "Former Deeds of the Medicine King Chapter" and so forth. First, previously the Lotus Sūtra was explained; now the karmic retribution obtained by persons who practice the Lotus Sūtra is explained in order to encourage its propagation and upholding. Second, the Dazhidulun states: "Prajñā has two approaches: the first is that expounding the Dharma is prajñā; the second is that explaining coming to birth and passing away [as well as the deeds of] the bodhisattvas and others who practice prajñā is also explaining prajñā." The Lotus Sūtra is also like this: previously expounding the Dharma was the Lotus Sūtra; now explaining the virtuous practices of the bodhisattvas is likewise expounding the Lotus Sūtra. Therefore, the Lotus Sūtra has innumerable approaches to cause living beings to awaken and enter. Third, the Dvādaśanikāya Śāstra explains the meaning of Mahāyāna as having two varieties in all: first, because it is that which is mounted by the great men, the Buddhas, it is called 'great'; second, because it is that which is mounted by all the great beings such as Maitreya and Mañjuśrī, it is called 'great'. Only when endowed with these two approaches is the meaning of the vehicle complete. This sūtra's explanation of the ekayāna is also like this: the first is that which is mounted by the Buddhas, and the second is that which is mounted by the bodhisattvas. From the beginning of the sūtra up to the "Supernatural Powers Chapter," the Dharma mounted by the Buddhas and the persons capable of mounting it are explained; this one section being finished, it was therefore entrusted. From this point onward, the Dharma mounted by the bodhisattvas and the persons capable of mounting it are explained. However, above, the Dharma that is mounted and the persons capable of mounting it were separated into two sections; now, the Dharma mounted and the persons capable of mounting it are explained together. The difference in opening and combining is for the sake of shifting the dynamic to preach the Dharma. Fourth, the capacities and natures of sentient beings, as well as their affinities, are different. Previously, transforming the sentient beings who formed affinities with Śākyamuni was already finished; now, sentient beings who formed affinities with the bodhisattvas are transformed; hence in chapter after chapter there are those who awaken to the path, which is the proof. Fifth, the Vimalakīrtinirdeśa Sūtra states: "Sometimes the Buddha-work is done by Buddhas, and sometimes the Buddha-work is done by bodhisattvas." Above, the explanation of the Buddhas doing the Buddha-work is finished; here next, the bodhisattvas doing the Buddha-work is explained. Sixth, in explaining spiritual friends (kalyāṇamitra), there are two kinds in all: first, the Buddhas are the true spiritual friends of sentient beings, and for this reason the emanated bodies were gathered everywhere, as was Prabhūtaratna of the past; now next, bodhisattvas are explained as the spiritual friends of sentient beings, and so bodhisattvas are extensively discussed. Just as in the Avataṃsaka Sūtra, when the preaching of the sūtra is completed and reaches the circulation section, the "Dharmadhātu Chapter," it extensively explains that the bodhisattvas are the true spiritual friends of Sudhana—the Lotus Sūtra is just the Avataṃsaka Sūtra, and so the preaching of the Lotus Sūtra having concluded, in the circulation section it likewise explains that innumerable bodhisattvas propagating the ekayāna are the true spiritual friends of sentient beings.