法華經義記 1.7

1.7

When Śākyamuni Tathāgata first responded in this land, he intended to awaken those long lost in delusion so that they might distantly equal the ultimate sage. However, because the good roots planted by sentient beings in former lives were slight and their past causes weak, the five turbidities obstructed their capacity for the Great [Vehicle] and the six hindrances veiled their eye of wisdom. Furthermore, the perils were long and distant, and birth-and-death was without limit; therefore, he could not immediately elucidate the great principle of cause and effect of the One Vehicle. Having no alternative under the circumstances, he first went to the Deer Park, where he opened up the distinct causes of the three vehicles and pointed to differentiated results as the goal. Proceeding gradually in this manner, down to the *Large Prajñāpāramitā* which clarified the teaching to save people and the *Āmrapālī* [Sūtra] which expounded the Dharma to propagate the Way, through passing months and years he continued to elucidate distinct causes and differentiated results to nurture the capacities of beings. Thereupon, as the eight classes of beings and fourfold assembly witnessed the sage year after year and cultivated merit in days gone by, the obstruction of the five turbidities was gradually lightened and their capacity for the Great Vehicle was stirred into activity. Only now, at the royal city [of Rājagṛha], did he for the first time express the great intent of the Tathāgata's advent into the world, shattering the mind that clings fixedly to the three vehicles and proclaiming the peerless teaching and the principle of common return. At this time, setting aside the expedient of past days, he expounded the real for the present: elucidating the cause, he gathered together the myriad virtues to constitute a single cause; speaking of the result, he doubled again the aforementioned number to constitute the ultimate fruition.