金光明最勝王經疏 1.10

1.10

There are also five conditions, as the second fascicle of the Viśeṣacintā[-brahma-paripṛcchā]-sūtra says: 'If a person can penetrate and comply with the characters, words, sentences, and phrases spoken by the Tathāgata...' up to '...can know by what the Tathāgata teaches the Dharma, by what suitability he teaches, by what upāya he teaches, by what Dharma gate he teaches, and by what mahākaruṇā he teaches. O Brahmā! If a bodhisattva can know that the Tathāgata speaks with these five powers, this bodhisattva is capable of performing the Buddha's work.' 'By what he teaches the Dharma' refers to addressing the essence of the Dharma; 'by what suitability' refers to according with what is appropriate to capacities; 'by what upāya' refers to showing, instructing, benefiting, and gladdening, using skillful means to speak where there are no names or words; 'by what Dharma gate' refers to analyzing and explaining a single dharma through various approaches; 'by what mahākaruṇā' refers to the thirty-two kinds of mahākaruṇā. For instance, when it is said that all dharmas are devoid of self, yet sentient beings cannot believe and understand it, the Tathāgata generates mahākaruṇā regarding this and teaches so that they believe and understand it, as detailed extensively therein. The first four constitute great wisdom, and the fifth constitutes mahākaruṇā. Furthermore, the first four are what is arisen, and the fifth is what can give rise [to them]. Here, sentient beings are what evoke, and the Tathāgata is what responds. Although through delusion and ignorance they do not believe and understand, they nevertheless have roots of goodness that evoke the Buddha to teach for them. In accordance with the teachings expounded in this sūtra, it is because sentient beings cannot believe and understand that the Buddha generates mahākaruṇā and expounds them. As with being unable to understand the Tathāgata's lifespan, the Tathāgata takes pity and speaks of it; by this standard we know that this constitutes the various kinds of mahākaruṇā. Classifying the remaining sections above by examining the text is omitted here for fear of being too cumbersome.