摩訶止觀 6.130

6.130

復次，神農本方用治後人，未必併益。華他、扁鵲觀時、觀藥更立於方。所以者何？鄉土有南北，人有儜健，食有鹹淡，藥有濃淡，病有輕重，依本方治不能效益，隨時製立仍得差愈。佛初出世，眾生機熟，逗根說法，無不得悟。後代澆漓，情惑轉異，直用佛經，於其無益。菩薩觀機，通經作論，令眾生得悟。唯悟益彼是入假正意，豈可守舊壅於化道耶？《釋論》云：「依隨經法，廣立名字而為作義，名為法施。」菩薩為修如此慧故，大悲誓願，勤精進力，通修止觀；諸佛加威，豁然鑒朗，於入假智而得自在。

Furthermore, Shennong's original prescriptions, when used to treat later people, do not necessarily benefit everyone. Hua Tuo and Bian Que observed the times and the medicines, and formulated further prescriptions. Why is this? Localities have north and south, people have weak and strong constitutions, food has salty and bland flavors, medicines have thick and thin potencies, and diseases have light and severe conditions. Treating according to original prescriptions cannot yield efficacy, yet by formulating them according to the times, recovery is still achieved. When the Buddha first appeared in the world, the capacities of sentient beings were ripe, and when he expounded the Dharma in accordance with their faculties, none failed to attain awakening. In later degenerate ages, feelings and delusions became increasingly divergent; merely applying the Buddha's sūtras brings no benefit to them. The bodhisattva contemplates the capacities, explains the sūtras, and composes treatises to enable sentient beings to attain awakening. Solely awakening and benefiting others is the true intent of entering the provisional; how could one cling to the old and block the path of transformation? The Da zhidu lun says: 'Relying upon and following the sūtras and Dharma, widely establishing names to create meanings is called the gift of Dharma.' Because the bodhisattva cultivates such wisdom, through the vow of great compassion and the power of diligent vigor, he comprehensively cultivates calming and contemplation; through the bestowed majesty of the Buddhas, his discernment becomes openly luminous, and he attains mastery in the wisdom of entering the provisional.