妙法蓮華經玄義 4.102

4.102

又如來室，冥熏法界，慈善根力不動真際，和光塵垢，以病行慈悲應之，示種種身，如聾如瘂；說種種法，如狂如癡。有生善機，以嬰兒行慈悲應之，婆和、木牛、楊葉。有入空機，以聖行慈悲應之，執持糞器，狀有所畏。有入假機，以梵行慈悲應之，慈善根力，見如是事，踞師子床，寶几承足，商估賈人，乃遍他國，出入息利，無處不有。有入中機，以天行慈悲應之，如快馬見鞭影，行大直道無留難故，無前無後，不並不別，說無分別法，諸法從本來，常自寂滅相，圓應眾機，如阿脩羅琴。若漸引入圓，如前所說。若頓引入圓，如今所說。入圓等證，更無差別。為顯別、圓初入之門，慈善根力，令漸、頓人見如此說（云云）。

Furthermore, within the room of the Tathāgata, subtly perfuming the dharma realm, the power of roots of goodness consisting of benevolence does not move from the ultimate limit of reality, while harmonising its light with dust and defilement. Responding with the benevolence and compassion of the practice regarding illness, he manifests various bodies as if deaf and mute, and preaches various teachings as if crazed and demented. When there is the capacity to produce good, he responds with the benevolence and compassion of the practice regarding infants: [babbling] "ba-he", [giving] wooden oxen, and [playing with] yellow leaves. When there is the capacity to enter emptiness, he responds with the benevolence and compassion of holy practice: taking hold of the vessel of filth, appearing as if timid. When there is the capacity to enter the provisional, he responds with the benevolence and compassion of pure practice: through the power of roots of goodness consisting of benevolence, seeing such matters, sitting on a lion throne with a jeweled stool supporting his feet, with merchants and traders traveling everywhere to other countries, and interest and profit made on transactions existing in every place. When there is the capacity to enter the middle, he responds with the benevolence and compassion of heavenly practice: like a swift horse seeing the shadow of the whip, proceeding along the great straight path without hindrance, with neither before nor after, neither combined nor distinct, preaching the unconditioned dharma: "all dharmas from their origin are ever of themselves characterized by quiescent extinction," perfectly responding to the capacities of all beings like the lute of the asuras. If gradually leading beings to enter the perfect [teaching], it is as described previously. If suddenly leading beings to enter the perfect [teaching], it is as described now. Entering the perfect [teaching] and realizing it equally, there is no further distinction. In order to reveal the initial portals of entry for the distinctive and perfect [teachings], the power of roots of goodness consisting of benevolence causes persons of the gradual and sudden [capacities] to see these expositions (and so forth).