維摩經玄疏 3.47

3.47

答曰：上來處處引「四不可說，有因緣故，亦可得說」，尚未曾定有一說，何曾定有四教耶！但以眾生有四種根性不同，所謂下、中、上、上上四根不同，致感四說、四教之殊，即是《法華經》明「三草二木，一地所生」之譬，譬此四根也。故此經云「佛以一音演說法，眾生隨類各得解」者，即是四根異解佛教不同也。但諸經明義不同，自有異說異解、一解，一說異解，一說一解，無說、無解，故此經云：「其說法者，無說無示；其聽法者，無聞無得。」若達此意，四教點空立義，何所疑哉！

Answer: In the citations above from various passages on "the four [types of dharmas] are inexpressible, but because there are causes and conditions, they can also be expressed," there has never been a definitively fixed single preaching; how could there ever be definitively fixed four teachings? It is merely because sentient beings have four different capacities—namely, the four different faculties of inferior, medium, superior, and supreme—that they call forth the distinctions of the four preachings and four teachings; this is precisely the parable of "the three grasses and two trees, grown from one ground" clarified in the *Lotus Sūtra*, which allegorizes these four faculties. Therefore, this sūtra says: "The Buddha expounds the Dharma with a single voice, and sentient beings each attain understanding according to their kind"; this refers precisely to the different understandings of the Buddha's teaching by the four faculties. However, different sūtras clarify the meaning differently: there are different preachings with different understandings, [different preachings with] a single understanding, a single preaching with different understandings, a single preaching with a single understanding, and no preaching and no understanding. Therefore, this sūtra says: "The one who expounds the Dharma has nothing to preach and nothing to indicate; the one who listens to the Dharma has nothing to hear and nothing to attain." If one penetrates this intention, when the four teachings establish their meanings by pointing to emptiness, what doubt could there be?