法華義疏 3.256

3.256

就初又二：第一、正為上根人法說；第二、從「汝等舍利弗聲聞及菩薩」下，勸弘經。初正說令發菩提心，勸弘經令其修菩薩行。如《華嚴》善財童子詣善知識所皆明二事：一云發菩提心，二修菩薩行。此經稱教菩薩法，亦具二事：初法說，令改小信大，謂發菩提心；後明既得如實悟，還令如實說，令修菩薩行。又初說滅其小執生於大解，謂智慧門；後令弘經則是修慈悲，謂福德門。此經令二乘人具修大乘福慧，故名教菩薩法。

Within the first part, there are again two: first, directly preaching the doctrine for those of sharp faculties; second, from "You, Śāriputra, the śrāvakas, and the bodhisattvas" downward, encouraging the propagation of the sūtra. The initial direct preaching causes them to resolve on bodhi, while encouraging the propagation of the sūtra causes them to cultivate bodhisattva practices. Just as in the Avataṃsaka, Sudhana's visits to spiritual friends all elucidate two matters: first, resolving on bodhi, and second, cultivating bodhisattva practices. This sūtra is called the Dharma for teaching bodhisattvas, and it also possesses both matters: first, the doctrinal preaching causes them to change from the small and have faith in the great, which is resolving on bodhi; later, explaining that having attained awakening to reality, they should in turn preach according to reality, causes them to cultivate bodhisattva practices. Furthermore, the first preaching eradicates their small attachments and gives rise to great understanding, which is the approach of wisdom; subsequently enjoining the propagation of the sūtra is cultivating compassion, which is the approach of merit. This sūtra causes people of the two vehicles to cultivate fully the merit and wisdom of the Mahāyāna; therefore it is called the Dharma for teaching bodhisattvas.