法華經義記 4.29

4.29

問者言：「如來種智洞見物情，承機赴感義在一時，方言思惟，將不乖種智之明、貶三達之照耶？」解釋者言：「若論實處本絕言像，今據迹涉形不無此義。若使怪言如來方復思惟作誡勸之教者，亦應怪言有丈六之體，亦應疑上於三七日中思惟。丈六三七曾不厝疑，何意忽怪作誡教耶？此意明如來大悲之意不已，攝救之心彌至，善始令終常為大乘也。」

The questioner asks: “The Tathāgata's omniscience thoroughly perceives the dispositions of beings; according with capacity and responding to resonance are in principle simultaneous. Why then does it speak of considering? Will this not run contrary to the brightness of omniscience and demean the illumination of the three penetrations?” The explicator says: “If one discusses the realm of the real, it fundamentally cuts off words and forms; now, relying on the traces as they engage with physical forms, this meaning is not absent. If one were to wonder at the statement that the Tathāgata only then further considered making the teachings of admonition and exhortation, one should also wonder at the statement that he had a sixteen-foot body, and one should also doubt that he considered for three weeks above. When faced with the sixteen feet and the three weeks, you never harboured doubt; why do you suddenly wonder at his making the teaching of admonition? This intention explains that the Tathāgata's intention of great compassion is unceasing, his mind of gathering and rescuing is utterly profound, and being good at the beginning and good at the end, it is constantly for the sake of the Great Vehicle.”