法華義疏 2.115

2.115

「又見彼土現在諸佛」下，第二、見化主也。「及聞諸佛所說經法」下，第三、聞教門也。「并見彼諸」下，第四、見稟教人也。修行得道者雖有四眾，不出因果，修三學之行為因，得四果之道為果也。「又見彼諸菩薩」下，第五、見稟一乘教人成菩薩也。菩薩無邊，略以三門總攝一切：「種種因緣」者，過去習因為因，外值善友為緣，而內因不同、外緣非一，故云種種，即因緣門攝菩薩也。「種種信解」者，始名為信、終稱為解。又鈍根名信、利根名解。上既明入道各有由藉，故今明入道有始終利鈍，故以信解門攝菩薩也。「種種相貌」者，菩薩修行必有相貌表彰，身口之行外彰為相，意業之行顯明稱貌，故以相貌門攝菩薩也。「行菩薩道」者，總上三事名行菩薩道。《法華論》云「以四攝法攝取眾生名行菩薩道」。

From 'and again saw the present Buddhas of those lands' onward is the second: seeing the transforming masters. From 'and heard the sūtras and dharmas expounded by those Buddhas' onward is the third: hearing the teachings. From 'and saw those...' onward is the fourth: seeing the people who receive the teaching. Although there are four assemblies of practitioners who attain the path, they do not go beyond cause and effect: cultivating the practices of the three learnings is the cause, and attaining the path of the four fruits is the effect. From 'and again saw those bodhisattvas' onward is the fifth: seeing those who receive the ekayāna teaching becoming bodhisattvas. Bodhisattvas are boundless, but they are briefly encompassed in full by three approaches: 'various causes and conditions'—past habituated causes are the cause, and encountering good friends externally is the condition; as inner causes differ and outer conditions are not one, it says 'various', which is the approach of causes and conditions encompassing bodhisattvas. 'Various beliefs and understandings'—the beginning is called 'belief', and the culmination is termed 'understanding'. Further, dull faculties are called 'belief', and sharp faculties are called 'understanding'. As it was previously clarified that each has their own basis for entering the path, it is now clarified that entering the path has beginning and culmination, sharp and dull; thus it encompasses bodhisattvas through the approach of belief and understanding. 'Various appearances'—the cultivation of bodhisattvas must have appearances that manifest externally: actions of body and speech manifested externally are 'appearances' (xiang), while actions of mental karma made clearly evident are 'manifestations' (mao); thus it encompasses bodhisattvas through the approach of appearances. 'Practicing the bodhisattva path' summarizes the above three matters under the name of practicing the bodhisattva path. The Fahua lun states: 'Gathering sentient beings through the four means of embracing is called practicing the bodhisattva path.'