妙法蓮華經玄義 3.19

3.19

The Tathāgata contemplates and knows the natures and characteristics of the ten realms, those that are mature and those that are not yet mature. When the great capacity is not yet mature, he does not cause slander to arise; when the small capacity is mature, he does not allow the time to be lost. According to what is appropriate, whether singular or compound, biased and perfect interpenetrate to mature them, so that upon hearing they immediately gain benefit. Although the Avataṃsaka fully observes the ten realms, because two realms are mature, it matures them with the two kinds, the distinctive and the perfect. The Tripiṭaka also observes the ten realms, but because the natures and characteristics of the two vehicles are mature, it matures them through arising and ceasing. The Vaipulya also observes the ten realms, and because four realms are mature, it matures them through four kinds of interpenetration. The Prajñā also observes the ten realms, and because four realms are also mature, it matures them through three kinds of interpenetration. The Lotus Sūtra also observes the ten realms: the single nature and characteristics being mature, it matures them solely with the single perfect truth. If not for skillful means, appearing and submerging to train and mature, how could object and wisdom be harmonized and wondrous? Just as a painter can blend five colors lightly to make various images, how much more so the Buddha, King of Dharma, who has mastery over dharmas—could he not variously intersperse them to subdue sentient beings?