妙法蓮華經玄贊 3.19

3.19

The first turn's separate explanation says: Because the Tathāgata has accomplished four kinds of virtues, he is able to transform and liberate sentient beings. First, the accomplishment of going: that is, with various expedient means, from descending from Tuṣita Heaven up to manifesting entry into nirvāṇa, he can go to the ten directions and initiate inconceivable transformations, manifesting the eight aspects of attaining the Path to benefit sentient beings; the function of skillful wisdom is therefore called expedient means. Regarding the eight aspects, Fascicle 568 of the Great Prajñā-sūtra states: 'First, descending from Tuṣita Heaven and immediately entering the womb; second, infancy; third, childhood; fourth, ascetic practice; fifth, attaining the Path; sixth, subduing Māra; seventh, turning the wheel of the Dharma; eighth, entering parinirvāṇa.' Why does he manifest the eight aspects? That sūtra states: 'At that time, King Śreṣṭha Deva addressed the Buddha once more, saying: "How is it that a bodhisattva, practicing deep prajñā, manifests various aspects to deliver sentient beings?" The Buddha told Śreṣṭha: "The aspects of profound prajñā cannot be grasped, and the aspects of the bodhisattvas cannot be grasped either; it is merely through the power of expedient skillfulness that, for the sake of the classes of sentient beings, he manifests various transformed aspects from entering the womb up to nirvāṇa. The devas grasp at permanence, thinking there is no falling away; therefore, to shatter their grasping, the bodhisattva manifests entry into the womb, thereby causing those devas to give rise to the thought of impermanence: 'The supreme one of the world, untainted by desires, still undergoes falling away; how much more so could the remaining host of devas be permanent?' Therefore, do not be heedless, but diligently apply diligence, focus your mindfulness, and cultivate the Path. Just as seeing the disc of the sun still setting and sinking, one immediately knows that a firefly cannot endure long. Furthermore, there are devas who are heedless and attached to pleasure, not cultivating the true Dharma and amusing themselves at will; although dwelling in the same heavenly palace as the bodhisattva, they do not go to pay homage or inquire to receive the Dharma, each entertaining this thought: 'This morning I enjoy pleasure; tomorrow I will go to the bodhisattva and receive the jewel of the Dharma.' They say to one another: 'I dwell here together with the bodhisattva all the time; as for cultivating the practice, what hurry is there?' Therefore, the bodhisattva, as if rescuing his head from burning, manifests falling away to shatter their heedless behavior. Such manifestations have two causes and conditions: first, to cause the devas to leave behind heedlessness; second, to cause sentient beings all to be able to see him. Up to the eighth: furthermore, there are devas and humans who take joy in hearing of complete quiescence, so the bodhisattva manifests nirvāṇa for their sake."' In Fascicle 9 of the Mahāyānasaṃgraha there is a slight difference. In the Avataṃsaka-sūtra ten aspects are manifested, all of which are extensive as found there.