妙法蓮華經玄贊 7.120

7.120

贊曰：四不能自達。佛於諸法能究竟盡，故能識根性，初與三乘、後示眾生佛之智慧。眾生不爾，何理能知自性他性？下喻及合皆有此勢，故作四科。又有釋言，法述有二：初總明於法自在所說不虛，後「於一切法以智方便」下別顯不虛。別顯不虛中有四：一能開菩提、涅槃二體，開曉眾生之心，「以智方便而演說等」是；二能顯真如以示眾生，「法之所歸」是；三能悟菩提智故，「以悟眾生通達無礙」是；四自曾能入亦令他入，「示一切智慧」是。雖作此解，順上一乘觀此下文乃成別意。又別顯不虛四者：一窮法實性，二能知空有，三知生心樂，四能示權實。「以智方便」等者，法實亡言，以言顯說名智方便。此智方便所說之法雖非即真，然與佛智所證之法亦復無別。「地」者依止，佛智所觀依止之處，真境名地。意言佛說真、俗諦理，合契到於佛智境地，體無異故、合實法故。或教能順理、理能順行、行能順果，故到佛地，一切智者是佛智故。「如來觀知」等者，此能知空、有諸法所歸，謂遍計所執、依他、圓成三性法也。或所歸趣者即真如理，諸法究竟所歸處故。「亦知眾生深心所行」者，謂知心行及彼深心之所樂行，即是眾生心及所遍趣行達之無礙。「又於諸法」等者，既達諸法究竟明了，故能顯示眾生智慧，三權一實令生欣證。此上意言，所說契智境識法空有性，解生心行所應學道，故能示眾生佛之智慧令其歸入。由此四義所說不虛，所說不虛故佛智無邊。汝何能說？佛知諸法、識眾生心，故能初權後說實法，眾生稟之成五乘別。眾生無是功德智慧，不識法體及眾生心，云何能知法之權實而執三乘無有差別。

The Commentary says: The fourth is that [sentient beings] cannot comprehend [this] on their own. The Buddha is able to exhaustively fathom all dharmas, and therefore he can recognize the roots and dispositions [of beings], at first granting them the three vehicles, and later revealing to sentient beings the wisdom of a buddha. Sentient beings are not like this: by what principle could they know their own nature and the nature of others? Both the parable below and its application carry this import; hence four headings are established.
There is also an explanation stating that the description of the Dharma has two parts: first, a general explanation that his sovereignty regarding dharmas means what he speaks is not in vain; second, from 'with wisdom and expedient means regarding all dharmas' onward, a distinct elucidation that it is not in vain. Within the distinct elucidation of not being in vain, there are four points:
First, he can disclose the two essences of bodhi and nirvāṇa, opening and illuminating the minds of sentient beings; this is 'expounds with wisdom and expedient means, and so forth'.
Second, he can reveal tathatā to show it to sentient beings; this is 'that to which dharmas return'.
Third, he can awaken them to the wisdom of bodhi; this is 'in order to awaken sentient beings, penetrating without obstruction'.
Fourth, he himself was able to enter, and he also causes others to enter; this is 'reveals all wisdom'.
Although such an interpretation has been made, following the Single Vehicle above, examining this following text yields a different meaning.
Furthermore, regarding the four points in the distinct elucidation of not being in vain: 1. exhausting the real nature of dharmas; 2. being able to know emptiness and existence; 3. knowing the mental inclinations of beings; 4. being able to reveal the provisional and the real.
As for 'with wisdom and expedient means', and so forth: the reality of dharmas transcends speech, yet using speech to elucidate it is called 'wisdom and expedient means'. Although the Dharma spoken through this wisdom and expedient means is not itself the absolute truth, it is also no different from the Dharma realized by the Buddha's wisdom. 'Ground' (bhūmi) means that on which one relies; the place upon which the Buddha's cognitive wisdom relies and observes—the real sphere—is named 'ground'. The meaning is that the Buddha expounds the principles of absolute and conventional truths, matching and reaching the sphere and ground of the Buddha's wisdom, because their essence is not different and because they accord with the real Dharma. Or else, the teaching can accord with the principle, the principle can accord with practice, and the practice can accord with the fruit; therefore it reaches the Buddha ground, because the 'all-knowing one' possesses the Buddha's wisdom.
As for 'the Tathāgata observes and knows', and so forth: this means being able to know that to which the dharmas of emptiness and existence return—namely, the dharmas of the three natures: imaginary, dependent, and consummate. Or, that to which they return is the principle of tathatā, because it is the ultimate destination to which all dharmas return.
As for 'also knows what is practiced in the depths of the minds of sentient beings': this means knowing the mental actions and the practices desired in the deep minds of those beings; that is, penetrating without obstruction the minds of sentient beings and the practices toward which they universally tend.
As for 'furthermore, regarding all dharmas', and so forth: having already thoroughly and clearly comprehended all dharmas, he is able to reveal wisdom to sentient beings, using the three provisional [vehicles] and the one real [vehicle] to inspire them to joyfully realize it.
The meaning of the above is: what is spoken accords with the cognitive sphere, knows the natures of emptiness and existence of dharmas, understands the path that the mental actions of sentient beings should train in, and therefore can reveal the Buddha's wisdom to sentient beings and lead them to enter into it. Due to these four meanings, what is spoken is not in vain; and because what is spoken is not in vain, the Buddha's wisdom is boundless. How could you explain this? The Buddha knows all dharmas and recognizes the minds of sentient beings; hence he can first speak the provisional and later speak the real Dharma, and sentient beings receive it, resulting in the distinction of five vehicles. Sentient beings lack such merit and wisdom, and do not recognize the essence of dharmas or the minds of sentient beings; how could they know the provisional and real of dharmas, yet cling to the three vehicles as having no distinction?