法華玄贊義決 1.14

1.14

Fifth, there are seven items clarifying 'five': (1) to demonstrate that wisdom is profoundly deep, as the treatise explains: 'Wisdom has five profundities: first, meaning; second, essence; third, internal realization; fourth, support; fifth, unsurpassed profundity,' to arouse joyful longing for realization; (2) to demonstrate that the gate of teaching has five difficulties, as the treatise quotes the sūtra: 'Its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter,' to arouse investigation and the desire to hear it; (3) to demonstrate the five defilements, as the text below says: 'the so-called kalpa defilement' and so forth, to arouse revulsion and detachment and manifest the Buddha's great compassion; (4) to demonstrate that because of the five inferiorities he did not teach the 'one' for them, as the 'Expedient Means' chapter says: 'With dull faculties, delighting in lesser dharmas, greedily attached to saṃsāra, not practicing the deep and wonderful path before immeasurable Buddhas, tormented by manifold sufferings—for them I taught nirvāṇa,' in order to make [beings] abandon inferior people; (5) to demonstrate the five virtues for the sake of which he taught the ekayāna, as the text below says: 'There are sons of the Buddha whose minds are pure, pliant, and also of sharp faculties, who have practiced the deep and wonderful path before immeasurable Buddhas,' to inspire them to learn from superior people; (6) to clarify the five vehicles to make known their capacities and natures: being nourished by a single rain, they each grow, where the treatise says: 'For those who solely seek the Mahāyāna with overweening pride, saying there are no other vehicles, so that they may know the differences among the various vehicles, the parable of rain was taught' to make [beings] recognize faculties and capacities and convert them according to what is suitable; (7) to demonstrate that only when five conditions are met did he teach the one reality, as the 'Apparitional City' chapter says: 'Knowing for himself that the time for nirvāṇa had arrived, that the assembly was pure, their faith and resolve firm, having thoroughly comprehended empty dharmas and deeply entered dhyāna-concentration,' to make [beings] know that the Dharma is difficult to hear and that faculties must be mature.