法華義疏 12.3

12.3

苦行弘經有二品，今是第二。上明聞經得益，以身命財報恩供養；今明分形六道宣通一乘。前則是功德業，今明智慧業。前多是自行，今多是明外化行。又上明過去本事弘道利物，今說大士現德通法益緣。又此下諸品多是根緣次第，不必須依義生起也。言「妙音」者，此菩薩過去以十萬種伎樂供養於佛，故得美妙音聲，因以立名，舊經稱「師子吼菩薩」。今可得兩音會之，即以妙音作師子吼。又眾生樂聞稱為妙音，音能顯理伏物名師子吼也。

There are two chapters on propagating the sūtra through ascetic practices, and this is the second. Above, it explained the benefits obtained from hearing the sūtra and making offerings with body, life, and wealth to repay kindness; now, it explains manifesting emanated forms throughout the six realms to propagate and communicate the ekayāna. The former was the activity of merit, whereas this explains the activity of wisdom. The former was mostly practice for oneself, whereas this mostly explains the practice of converting others externally. Furthermore, above it explained propagating the path and benefiting beings through former deeds of the past, whereas now it explains the Great Being's present virtues, communicating the Dharma and benefiting conditions. Moreover, the subsequent chapters mostly follow the sequence of faculties and conditions, and do not necessarily arise based on doctrine. Regarding 'Gadgadasvara' (Wonderful Sound): in the past this bodhisattva made offerings to the Buddha with a hundred thousand kinds of musical entertainment, thereby attaining a wondrous voice, from which he was named. The older sūtra translation called him 'Bodhisattva Siṃhanāda' (Lion's Roar). Now both sounds may be reconciled: he makes the lion's roar with a wonderful sound. Furthermore, sentient beings take joy in hearing it, hence it is called 'wonderful sound'; the sound can reveal the principle and subdue beings, hence it is called 'lion's roar'.