妙法蓮華經玄贊 3.26

3.26

贊曰：此第二句。論初番云：「復種種知見者，自身成就不可思議境界，與聲聞、菩薩故，如經『舍利弗！如來知見、方便到於彼岸故』，到彼岸者勝餘一切諸菩薩故。」文少不同，義意無別。「知見」者，真俗二智體，根本智名知、後得智名見。「方便」者，此智妙用方便善巧，由自成就不思議境界，故具知見與聲聞等名為方便。「波羅蜜」者到彼岸義，明佛成就二勝智體，故能成就不可思議境界，已到彼岸勝餘一切；由具方便二智妙用，復能令他到於彼岸，故能以此不可思議境界知見，亦與聲聞菩薩。

The commentary states: This is the second phrase. The treatise states in the first round: "Furthermore, 'various types of knowledge and vision' means personally accomplishing an inconceivable sphere and bestowing it upon śrāvakas and bodhisattvas. As the sūtra states: 'Śāriputra! It is because the Tathāgata's knowledge, vision, and expedient means have reached the other shore.' 'Reaching the other shore' means surpassing all other bodhisattvas." The text differs slightly, but the doctrinal purport is no different. "Knowledge and vision" are the substances of the two types of cognition—ultimate and conventional: fundamental cognition is called "knowledge," and subsequent cognition is called "vision." "Expedient means" is the wondrous application and skill-in-means of this cognition; by personally accomplishing the inconceivable sphere, one possesses knowledge and vision, and bestowing them upon śrāvakas and others is termed "expedient means." "Pāramitā" means reaching the other shore; it clarifies that because the Buddha has accomplished the substance of the two supreme cognitions, he is able to accomplish the inconceivable sphere, having already reached the other shore and surpassed all others. Because he possesses the wondrous application of the two cognitions through expedient means, he is further able to cause others to reach the other shore; therefore, with this knowledge and vision of the inconceivable sphere, he also bestows it upon śrāvakas and bodhisattvas.