法華經義記 2.67

2.67

「舍利弗如來知見廣大深遠」，此是第二單歎釋迦實智，自有二：第一廣大深遠作二章門，廣大一也，深遠二也。無所不包目之為廣，超出小聖目之為大，底不可盡目之為深，行因久到目之為遠。第二言「無量無礙」此下，即釋上二章門，先釋廣大章門有六句，後釋深遠章門有一句也。今者第一無量無礙，昔日言如來只有四無礙，今者無量無礙；昔日言如來只有十力，今者有無量力；昔日言如來只有四無畏，今者有無量無畏；昔日言如來只有八禪定，今者有無量禪定；昔日言如來只有八解脫，今者言如來有無量解脫；昔日言如來只有三三昧，今者言如來有無量三昧。前一無量目總冠六種法上，若准前之時亦應有。所以者何？言所以如來有實智廣大深遠者，何有無量無礙乃至三三昧等，但此六種法釋上實智中廣大句也。「深入無際」此一句，釋上實智中深遠句也。

"Śāriputra, the knowledge and vision of the Tathāgata is vast, great, profound, and far-reaching": this is the second [part], singly praising the real knowledge of Śākya[muni], which of itself has two: First, "vast, great, profound, and far-reaching" constitutes two headings: "vast and great" is the first, "profound and far-reaching" is the second. Encompassing nothing that is left out is designated as vast; surpassing the lesser sages is designated as great; its bottom being inexhaustible is designated as profound; having practiced the cause for a long time to arrive is designated as far-reaching. Second, from "immeasurable and unhindered" down explains the two headings above: first explaining the heading "vast and great" with six phrases, and afterwards explaining the heading "profound and far-reaching" with one phrase. Now, first, regarding "immeasurable and unhindered": formerly it was said that the Tathāgata had only four unhindered [knowledges], but now they are immeasurable and unhindered; formerly it was said that the Tathāgata had only ten powers, but now he has immeasurable powers; formerly it was said that the Tathāgata had only four fearlessnesses, but now he has immeasurable fearlessnesses; formerly it was said that the Tathāgata had only eight dhyāna meditations, but now he has immeasurable dhyāna meditations; formerly it was said that the Tathāgata had only eight liberations, but now it is said that the Tathāgata has immeasurable liberations; formerly it was said that the Tathāgata had only three samādhis, but now it is said that the Tathāgata has immeasurable samādhis. The preceding single "immeasurable" serves as a general heading governing the six kinds of dharmas; if modeled after the preceding, there should also be [the question] "Why is this?" It means: why is it that the Tathāgata possesses real knowledge that is vast, great, profound, and far-reaching, possessing immeasurable, unhindered [knowledges] down to the three samādhis and so forth? These six kinds of dharmas merely explain the phrase "vast and great" within the real knowledge above. The single phrase "deeply entering the boundless" explains the phrase "profound and far-reaching" within the real knowledge above.