釋摩訶衍論 1.67

1.67

本曰：問曰：修多羅中具有此法，何須重說？答曰：修多羅中雖有此法，以眾生根行不等、受解緣別，所謂如來在世時眾生利根，能說之人色心業勝，圓音一演異類等解，則不須論。若如來滅後，或有眾生能以自力廣聞而取解者，或有眾生亦以自力少聞而多解者，或有眾生無自心力因於廣論而得解者，自有眾生復以廣論文多為煩、心樂總持少文而攝多義能取解者，如是此論為欲總攝如來廣大深法無邊義故，應說此論。

The root text says: Question: This dharma is already completely present in the sūtras; why is there a need to state it again? Answer: Although this dharma is present in the sūtras, because sentient beings' faculties and practices are not equal, and the conditions for receiving and understanding are distinct: namely, when the Tathāgata was in the world, sentient beings had sharp faculties, and the physical and mental karma of the one who could speak was superior; once the perfect voice was delivered, different species understood equally, so treatises were not needed. After the Tathāgata's passing, there may be sentient beings who can, by their own power, hear broadly and grasp understanding; there may be sentient beings who also, by their own power, hear little and understand much; there may be sentient beings who lack their own mental power and attain understanding by relying on extensive treatises; and there are sentient beings who, moreover, take extensive treatises with voluminous words to be troublesome, and whose minds delight in dhāraṇī, being able to grasp understanding when few words gather many meanings. Thus, this treatise is because of the desire to gather comprehensively the Tathāgata's vast, profound Dharma and boundless meanings; therefore, this treatise should be spoken.