法華文句記 5.33

5.33

《經》「知諸眾生」至「方便力而為說法」，即感應相對也。「知諸眾生」去，感也。「種種因緣」去，應也。《經》「種種欲」等者，但諸眾生過現未來根欲性三為感佛機，經中唯有欲性二種，若有此二必有於根，故加根對釋。「深心所著即是根」者，宿種難轉隨習不捨，名為所著，在方便教故習者名著。何者？根以能生為義，由過習種成於現欲。欲以取境為能，以能取於五乘教故。習欲成性故性望欲性名未來，未來望今名為本性。「上已說」至「施權」者，據理先明隱實之權即是所開，既已明開即知曾施無不真實，但恐不了所施之意，故先明其意。

From the sūtra's "knowing all sentient beings" down to "using the power of skillful means to preach the Dharma for them," this is the mutual correlation between stimulus and response. From "knowing all sentient beings" onward is the stimulus. From "various causes and conditions" onward is the response. In the sūtra's "various desires" and so forth: only the faculties, desires, and natures of sentient beings across the past, present, and future serve as the capacities stimulating the Buddha. In the sūtra there are only two, desires and natures; if these two exist, there must be faculties, so faculties are added in the comparative explanation. In "what is deeply attached to in their minds is the faculty": past seeds are difficult to transform and are not abandoned along with habitual practice, so they are called "what is attached to." Being in the provisional teachings, those who practice them are called "attached." Why? Faculties have the meaning of being capable of producing; due to past habitual seeds, present desires are formed. Desires have the capacity to grasp objects, because they can grasp the teachings of the five vehicles. Habitual desires become natures, so nature viewed from the perspective of desires and natures is called future; the future viewed from the perspective of the present is called the fundamental nature. In "above it was already explained" down to "deploying the provisional": based on principle, first explaining that the provisional concealing the real is precisely what is opened; having already clarified the opening, one knows that whatever was once deployed is completely real. However, fearing that the intention of what was deployed may not be understood, its intention is explained first.