妙法蓮華經玄義 6.210

6.210

如是等二十一有，患自地之苦麁，欲修出要，所求不得，所捨不離；爾時即名，可發關宜之機，感二十一三昧慈悲之力，破其修因，令所離得去，所求得成，拔苦與樂，冥顯兩益。此如經文云：「小草、小根、小莖、小枝、小葉，而得生長。」是此益也。合而言之，蓋由凡聖慈善根力；別而言之，本由菩薩初持二百五十戒，修根本等禪，於一一能防善法之中，皆起慈悲。慈悲本誓，熏王三昧，不捨眾生，赴對關宜，各得利益。《大經》云：「二十五三昧，破二十五有」者，十番之二意，略如此（云云）。

In these twenty-one states of existence, beings suffer from the coarse afflictions of their own stage, wishing to cultivate the essential path of escape, yet what they seek cannot be obtained and what they wish to abandon cannot be cast off. At that time, this is called the spiritual capacity capable of opening fitting suitability, which stimulates the compassionate power of the twenty-one samādhis to break their causal cultivation, enabling what is to be abandoned to be discarded and what is sought to be achieved, eradicating suffering and bestowing joy, with the two benefits, hidden and manifest. This is as the sūtra text says: "The small medicinal herbs, with their small roots, small stems, small branches, and small leaves, are able to grow." It is this very benefit. Spoken of collectively, it is due to the power of the wholesome roots of compassion of both ordinary beings and noble ones; spoken of specifically, it originally stems from the bodhisattva initially upholding the two hundred and fifty precepts, cultivating the fundamental dhyānas and so forth, and giving rise to compassion within each and every wholesome dharma capable of guarding against [evil]. The original vows of compassion perfuse the king of samādhis, not abandoning sentient beings, responding to their fitting suitability, so that each attains benefit. When the Great Sūtra says, "The twenty-five samādhis break the twenty-five states of existence," the meaning of the second of the ten turns is roughly like this (and so forth).