妙法蓮華經玄義 8.107

8.107

隨彼根機，種種差別，赴欲、赴宜、赴治、赴悟。例如世人，學數則捨大，修衍則棄小，習空則惡有，善地則彈中。既不欲聞，聞之不悅，無心信受，不滅煩惱，不發道心。各於己典，偏習成性，得作未來聞法根緣。如來于時，以佛眼觀其信等諸根，以若干言辭隨應方便而為說法。為有根性，說妙有、真善妙色，不違不逆，信戒忍進，蕩除空見，即能悟入，契於實相。為空根性說畢竟空、如如、涅槃等，諦聽諦受，以善攻惡，無相最上。為亦空亦有根性，說虛空佛性、如來藏、中實理心，欣然起善，離非心淨。為非空非有根性者，即說非有非無中道，遮於二邊，不來不去，不斷不常，不一不異等。欲得聽聞，欣如渴飲，信樂修習，眾善發生，執見皆祛，無惡不盡，第一義理豁然明發。

They are in accordance with the manifold differences in their faculties and capacities, meeting their desires, meeting what is suitable, meeting their remedies, and meeting their awakening. For example, worldly people, when studying the Abhidharma, abandon the Great Vehicle; when cultivating the Mahāyāna, discard the Small Vehicle; when practicing emptiness, detest existence; and when good at the stages, criticize the middle. Since they do not wish to hear it, hearing it brings them no joy; with no mind to accept it in faith, they do not extinguish defilements and do not arouse the aspiration for awakening. Each having cultivated a biased habituation according to their own scriptures, it forms a nature, serving as the root-condition for hearing the Dharma in the future. The Tathāgata at that time, with the buddha-eye contemplating their faculties such as faith, expounds the Dharma for them with various words according to appropriate expedients. For those with faculties inclined to existence, he speaks of wonderful existence and true, good, and wonderful form; without conflict or opposition, through faith, precepts, patience, and vigor, they sweep away views of emptiness, and thereupon are able to awaken, enter, and tally with the real mark. For those with faculties inclined to emptiness, he speaks of ultimate emptiness, suchness, nirvāṇa, and the like; listening attentively and accepting attentively, attacking evil with good, signlessness is supreme. For those with faculties inclined to both emptiness and existence, he speaks of empty-space buddha-nature, the tathāgata-garbha, and the middle-real principle-mind; joyfully they give rise to the good, depart from wrongdoing, and purify the mind. For those with faculties inclined to neither emptiness nor existence, he thereupon speaks of the middle way that is neither existent nor non-existent, blocking the two extremes—neither coming nor going, neither severed nor eternal, neither one nor different, and so forth. Desiring to hear it, their joy is like drinking when thirsty; rejoicing in faith, they cultivate and practice, manifold goods arise, clinging views are entirely dispelled, no evil remains unexhausted, and the principle of supreme meaning opens and shines forth clearly.