妙法蓮華經文句 3.89

3.89

從「如來知見廣大深遠」，即是雙結釋迦二智也。如來知見如前說，廣大明橫、深遠明豎，如此實智非橫非豎，寄言往歎論其橫豎照無限極，如函大、蓋大也。「無量無礙」下，即是結權智也。自行之權，道前方便，約諸法門，故知是結權智明矣；實智無若干也。光宅以此釋實智，非但光宅不識實智，梁代皆不知其無礙慧無若干也（云云）。「無量」即佛地四等也，「無礙」即佛地四辯也。能於一辭一義，旋出無量樂說不窮，比於別通菩薩，如甲上土方地。「力」即十力，「畏」即四無所畏，「禪」盡禪之實相，「定」即首楞嚴定，「三昧」即王三昧，「深入無際」者，結成豎深，「成就一切未曾有法」，結成橫廣。

From 'The Tathāgata's knowledge and vision are vast, great, deep, and far' is the paired conclusion of the two wisdoms of Śākya[muni]. The Tathāgata's knowledge and vision are as explained before: 'vast and great' clarifies the horizontal, 'deep and far' clarifies the vertical. Such real wisdom is neither horizontal nor vertical; relying on words to praise it, we discuss its horizontal and vertical illuminating without limit, like a box being large and its lid being large. From 'immeasurable and unhindered' downward concludes expedient wisdom. The expedient of own-practice is the expedient prior to the path; considering the various dharma gates, we clearly know this concludes expedient wisdom; real wisdom does not have multiple aspects. Guangzhai used this to explain real wisdom; not only did Guangzhai fail to recognize real wisdom, but everyone in the Liang dynasty was ignorant that unhindered wisdom does not have multiple aspects (and so on). 'Immeasurable' refers to the four immeasurables of the Buddha stage; 'unhindered' refers to the four unhindered knowledges of the Buddha stage. Being able, from a single word or single meaning, to endlessly generate immeasurable delight in speech without exhaustion, compared to the bodhisattvas of the distinctive and shared teachings, is like the dirt on a fingernail compared to the earth. 'Powers' refers to the ten powers; 'fearlessnesses' refers to the four fearlessnesses; 'dhyāna' exhausts the true mark of dhyāna; 'concentration' refers to the Śūraṅgama concentration; 'samādhi' refers to the king of samādhis. 'Deeply entering the limitless' concludes the vertical depth; 'achieving all unprecedented dharmas' concludes the horizontal breadth.