妙法蓮華經文句 3.65

3.65

此一段長行明五佛權實，佛佛皆爾。然《法華論》解諸佛智慧甚深，為證甚深，甚深有五：謂義甚深、實體甚深、內證甚深、依止甚深、無上甚深。無上甚深，謂證大菩提也，名智慧門為說阿含義甚深，此與理教權實意同；《論》解佛曾親近百千佛，為修行甚深；勇猛精進名稱普聞，為增長功德甚深，此與教行權實意同；《論》解成就甚深未曾有法，為微妙事甚深；意趣難解等，為無上甚深、入甚深，此與體用權實意同。《論》解吾從成佛已來，為說如來功德成就法，此與因果權實意同。《論》解無數方便者即是教化成就、說法成就，此與漸頓、權實意同。《論》解如來方便知見，乃至深入無際等，是自身成就不可思議境，勝餘一切菩薩，此是明利也。《論》解能種種分別，悅可眾心等，是言語成就，此是益也，與利益權實意同。《論》解取要言之止不須說等，為可化眾生成就，此與四悉檀分別可化、不可化意同。《論》解唯佛與佛乃能究盡，為無量福成就諸佛能知，謂如來法身之體不變故覺，能自證成就，能隨順眾生，說一切諸法相等，此與理事權實意同。彼論解佛經，今疏冥符二聖，可謂與修多羅、優波提舍皆合也。

This section of prose clarifies the expedients and reals of the five buddhas; all buddhas are likewise. Now, the Treatise on the Lotus Sūtra explains that the profound wisdom of the buddhas is profound realization. Profundity has five aspects: profundity of meaning, profundity of true essence, profundity of inner realization, profundity of reliance, and unsurpassed profundity. Unsurpassed profundity refers to the realization of great bodhi; calling the gate of wisdom the profundity of expounding the meaning of the Āgamas agrees in intent with expedient and real in terms of principle and teaching. The Treatise explains that the Buddha having closely attended upon hundreds of thousands of buddhas is profundity of practice; his vigorous striving and universally heard renown is profundity of increasing merit—this agrees in intent with expedient and real in terms of teaching and practice. The Treatise explains that accomplishing the profound, unprecedented dharma is profundity of subtle phenomena; its purport being difficult to understand and so forth is unsurpassed profundity and profundity of entry—this agrees in intent with expedient and real in terms of essence and function. The Treatise explains that "since I attained buddhahood" refers to expounding the dharma of the accomplishment of the Tathāgata's merits—this agrees in intent with expedient and real in terms of cause and fruition. The Treatise explains that countless expedient means refer to accomplishment of conversion and accomplishment of expounding the Dharma—this agrees in intent with expedient and real in terms of the gradual and the sudden. The Treatise explains that the Tathāgata's expedient means, knowledge and vision, up to deeply entering the boundless, and so forth, are his personal accomplishment of the inconceivable realm, surpassing all other bodhisattvas—this clarifies sharpness. The Treatise explains that being able to differentiate in various ways and gladden the minds of the multitude is accomplishment of speech; this is benefit, agreeing in intent with expedient and real in terms of benefit. The Treatise explains that "to sum it up: stop, there is no need to speak" and so forth refers to the accomplishment of convertible sentient beings—this agrees in intent with differentiating the convertible and inconvertible through the four siddhāntas. The Treatise explains that only a buddha together with a buddha can fathom it to the end refers to the accomplishment of immeasurable merit that only buddhas can know, meaning that because the essence of the Tathāgata's Dharma-body is changeless, he is awakened; he can accomplish self-realization and accord with sentient beings to expound all characteristics of dharmas, and so forth—this agrees in intent with expedient and real in terms of phenomenon and principle. That treatise explains the Buddha's sūtra, and the present commentary secretly accords with the two sages; it can be said to harmonize with both sūtra and upadeśa.