妙法蓮華經玄義 6.118

6.118

三、明對緣有異者，緣即是十因緣法所成眾生，而此眾生皆有十界根性，熟者先感。佛知成熟、未成熟者，應不失時。若眾生解脫緣未熟，不可全棄，對此機緣，止作人天乘說，不作脩多羅等名。故天竺外典，無十二部名，亦無其意。此間儒道，亦無斯名，意義皆𨷂。若法身為王，示十善道，亦不濫用此名。故《地持》中說種性菩薩，能自熟又能熟他。有二乘種性及佛種性者，隨法熟之，無種性者，以善趣熟。善趣熟者，即是其義。種性熟者，如下說。若深觀行者，妙得其意，以邪相入正相，用無礙辯，約邪經外典，作十二部義，胡為不得？而非正對緣說也。

Third, explaining the differences with respect to conditions: 'Conditions' are precisely the sentient beings formed by the Dharma of the ten causal conditions, and these sentient beings all possess the capacities and natures of the ten realms; those whose capacities are mature are the first to stimulate [the Buddha]. The Buddha knows who is mature and who is not mature, and responds without missing the proper time. If sentient beings' conditions for liberation are not yet mature, they cannot be abandoned entirely; facing these capacities and conditions, he merely preaches the human and deva vehicles, without employing names such as *sūtra*. Therefore, the non-Buddhist scriptures of India have no name of the twelve divisions, nor their meaning. The Confucian and Daoist traditions of this land also lack these names, and both their meaning and sense are wanting. If the dharma-kāya acts as a king and displays the path of the ten virtues, it also does not indiscriminately use these names. Therefore, the *Bodhisattvabhūmi* states that the bodhisattva of gotra can mature himself and also mature others. For those with the gotra of the two vehicles and the buddha-gotra, he matures them in accordance with the Dharma; for those without gotra, he matures them through the good destinies. 'Maturing through the good destinies' is precisely this meaning. 'Maturing the gotra' is as explained below. If practitioners of profound contemplation marvelously grasp its meaning, entering the true mark by means of false marks, using unhindered eloquence to apply the meaning of the twelve divisions to false scriptures and non-Buddhist texts—why could they not do so? Yet this is not preaching directly in response to conditions.