法華義疏 11.195

11.195

依《法華論》，合此六品以為四章：初之二品明苦行力弘經。謂藥王以身命財報恩供養，弘經利人教化眾生；妙音菩薩分形六趣弘宣一乘，謂苦行力也。第二、〈觀音〉、〈陀羅尼〉二品明護難力弘經。觀音以人護難，陀羅尼以法護難，名護難力弘經。第三、〈妙莊嚴王品〉示現功德勝力，謂淨藏、淨眼有勝功德，能令父王迴邪入正，即是眾生真善知識，謂勝功德力。第四、〈普賢品〉亦名護法力，謂普賢以大神力宣通此經令無留難，亦名護法力。四門次第者，苦行力謂報恩供養宣通此經，即上弘大法也。但受化之徒多諸留難，宜須救之，方可受道，即是下濟，故有第二門也。所以下濟者，良由有勝功德，故舉勝功德力釋成下濟；所以能上弘者必須護法，故舉護法釋成上弘。宣通之意唯此四門也。

Relying on the Fahua lun, these six chapters are combined into four sections: The first two chapters explain propagating the sūtra through the power of ascetic practice. That is, Bhaiṣajyarāja, with body, life, and wealth, repaid kindness and made offerings, propagating the sūtra, benefiting others, and teaching and transforming sentient beings; Bodhisattva Gadgadasvara divided his form throughout the six destinies to propagate the ekayāna—this is called the power of ascetic practice. Second, the two chapters "Avalokiteśvara" and "Dhāraṇī" explain propagating the sūtra through the power of protecting against difficulties. Avalokiteśvara protects against difficulties by means of a person, and dhāraṇīs protect against difficulties by means of the Dharma; this is called propagating the sūtra through the power of protecting against difficulties. Third, the "Former Deeds of King Śubhavyūha Chapter" demonstrates the superior power of merit; that is, Jalagarbha and Vimalanetra possess superior merit, being able to cause their father the king to turn away from the heterodox and enter the orthodox, and they are thus true spiritual friends to sentient beings; this is called the power of superior merit. Fourth, the "Samantabhadra Chapter" is also named the power of protecting the Dharma; that is, Samantabhadra, with great supernatural power, propagates this sūtra so that it meets with no obstacles; this is also named the power of protecting the Dharma. As for the sequence of the four approaches: the power of ascetic practice refers to repaying kindness and making offerings to propagate this sūtra, which is upwardly propagating the great Dharma. However, the disciples who receive transformation face many obstacles, and one must appropriately rescue them before they can receive the path; this is downwardly saving [them], and therefore there is the second approach. The reason why they can downwardly save [others] is truly because they possess superior merit; hence the power of superior merit is cited to explain and accomplish downward salvation. The reason why they can upwardly propagate is that they must protect the Dharma; hence protecting the Dharma is cited to explain and accomplish upward propagation. The purpose of propagating comprises solely these four approaches.