法華玄論 1.100

1.100

復次欲說如來十種大恩。今已悟之人心得堅明，未解之者因此改執，故說此經也。一者釋迦過去初發心時，結四弘誓願欲普濟六道，法華之緣已入斯願，是為第一通弘誓恩。二者過去世時曾為此緣已說大法，而此眾生曾高大化，是為第二別結緣恩也。三者此無量眾生罪重鈍根，背化起惑流浪六趣，菩薩隨入生死方便誘化，乃至今種五乘種子。自從背化已後、訖未成道之前，經無數劫隨逐化之，是為第三隨逐化恩。四者釋迦雖久已成佛，為此眾生大機將熟起故更示成道。是故經云「中止一城乃至脫珍御服著垢膩衣」，謂隱本示迹恩。五者初成道時種種思惟方便救濟，或欲現通、或欲說法、或勸或誡同入一乘，但佛慧甚深、眾生根鈍，雖有欲化之功而無從救之理，是為第五思濟恩。六者子雖捨父，父不捨子，故隱窮深佛慧至道而開極淺人天之樂，謂隱深說淺恩。故文云「冷水灑面令得醒悟」，謂成道已後鹿苑之前說人天教也。七者五戒十善暫息三途，次虛指二乘令出五趣，謂權誘恩也。八者雖以小乘攝化，而密欲以大法教之，故說《波若》付財之教，但根鈍之徒猶未悟解，是為第八密化恩也。九者從《波若》已後《法華》之前，中間說諸方等，現菩薩神變或說大士法門，種種方鼓動其情，令稍鄙小心欣慕大道，謂陶練小心恩。故文云「復經小時」，即其事也。第十小志遂移、大機將動，為說《法華》會父子天性，今二乘之人令入一道，現在受記未來作佛，是為第十畢竟恩也。

Furthermore, wishing to speak of the Tathāgata's ten kinds of great kindness, so that the minds of those who have already awakened may become firm and clear, and those who have not yet understood may thereby change their attachments, he therefore preaches this sūtra. First, when Śākyamuni in the past first generated the [bodhi-]mind, he formulated the four universal vows wishing to rescue universally across the six destinies; the conditions for the Lotus Sūtra had already entered into this vow—this is the first, the kindness of the universal vows. Second, in past lives he had already preached the great Dharma for these conditions, and these sentient beings once received this exalted, great transformation—this is the second, the kindness of specifically establishing conditions. Third, these immeasurable sentient beings had heavy sins and dull faculties; turning their backs on his transformation, they gave rise to delusions and wandered through the six destinies, and the Bodhisattva followed them into saṃsāra, skillfully enticing and transforming them, leading up to planting the seeds of the five vehicles today. From the time they turned their backs on his transformation until before he achieved the Way, through countless kalpas he pursued and transformed them—this is the third, the kindness of pursuing and transforming. Fourth, although Śākyamuni had achieved buddhahood long ago, because the great capacity of these sentient beings was on the verge of ripening, he manifested achieving the Way once more. Therefore the sūtra states: "Staying midway in a city ... down to taking off his necklace and fine garments and donning dirty, soiled clothing"—this refers to the kindness of concealing the root and displaying the traces. Fifth, when he first achieved the Way, he contemplated all manner of skillful means to rescue them, whether wishing to manifest supernormal powers, or wishing to preach the Dharma, or exhorting, or admonishing them all to enter the one vehicle; but the Buddha's wisdom is extremely deep and the faculties of sentient beings are dull, so although there was the effort of wishing to transform them, there was no way to effect their salvation—this is the fifth, the kindness of deliberating salvation. Sixth, although the sons abandoned the father, the father did not abandon the sons, and so he concealed the exceedingly deep Buddha-wisdom and ultimate Way, and opened up the extremely shallow pleasures of humans and devas—this is called the kindness of concealing the deep and preaching the shallow. Thus the text says: "Sprinkling his face with cold water to make him regain consciousness"—this refers to preaching the teaching of humans and devas after achieving the Way and before the Deer Park. Seventh, using the five precepts and ten virtues he temporarily stayed the three evil destinies, and then provisionally pointed to the two vehicles to enable them to escape the five destinies—this is called the kindness of provisional inducement. Eighth, although he gathered and transformed them by means of the small vehicle, he secretly wished to teach them with the great Dharma, and therefore preached the teaching of the Prajñā[pāramitā], entrusting the wealth; however, those of dull faculties still did not understand—this is the eighth, the kindness of secret transformation. Ninth, between the Prajñā[pāramitā] and the Lotus Sūtra, in the interim he preached the various vaipulya [sūtras], displaying the supernatural transformations of bodhisattvas or expounding the dharma-gates of the great beings, stirring their sentiments by various means so that they gradually came to disdain their small minds and aspire to the great Way—this is called the kindness of scouring and refining the small mind. Thus the text says: "After the passage of a short time again"—this is precisely what that refers to. Tenth, their small aspirations having finally shifted and their great capacity being on the verge of stirring, for their sake he preached the Lotus Sūtra, reconciling the natural bond of father and son, bringing the people of the two vehicles today to enter into the single Way, receiving predictions in the present and becoming Buddhas in the future—this is the tenth, the kindness of ultimate completion.