法華經義記 3.10

3.10

又就第一疑佛歎二智中有二：第一「各作是念今者世尊何故慇懃稱歎方便」，此疑上釋迦歎權智。上釋迦歎權智，上言「舍利弗吾從成佛以來種種因緣、種種譬喻廣演言教」，亦應疑釋迦上歎實智，但文略不出。第二「而作是言佛所得法甚深微妙」以下，疑上歎諸佛二智，此句疑歎諸佛實智，上言「告舍利弗諸佛智慧甚深無量」也。「有所言說意趣難知下」，此疑上歎諸佛方便智，上言「其智慧門難解難入一切聲聞所不能知」也，今以此句相應也。

Furthermore, within the first [part], doubting the Buddha's praise of the two knowledges, there are two: first, "Each had this thought: 'Now, for what reason does the World-Honoured One earnestly praise skilful means?'" This doubts Śākya's praise of expedient knowledge above. Śākya's praise of expedient knowledge above was where he said: "Śāriputra, since I attained Buddhahood, through various causes and conditions and various parables I have broadly expounded the verbal teachings"; they should also have doubted Śākya's praise of real knowledge above, but the text is abbreviated and does not mention it. Second, from "and made such a statement: 'The Dharma attained by the Buddha is profound and subtle'" onward, they doubt the praise of the two knowledges of all Buddhas above; this clause doubts the praise of the real knowledge of all Buddhas, corresponding to where it was said above: "He addressed Śāriputra: The wisdom of the Buddhas is profound and immeasurable." "Whatever is spoken, its intention is difficult to know": this doubts the praise of the expedient knowledge of all Buddhas above, corresponding to where it was said above: "The gateway of their wisdom is difficult to understand and difficult to enter; all śrāvakas cannot know it"; now it corresponds with this clause.