法華義疏 3.129

3.129

「諸佛智慧甚深無量」者，第二、正歎諸佛二智也。無有人請而佛自說者，有二義：一者、示如來大悲純至，機動則說不待他請。肇公云「真友不待請，如慈母之赴嬰兒」。二者、欲顯理深玄無人能問，故自說也。如下偈云「道場所得法無能發問者」也。所言智慧者，經說不同，或但一果智謂如實智，以因中惑猶未盡、所照未真實，果地惑無不淨故智無不實也。或開二智照空為一切智，鑒有為一切種智，此從所照二諦為名，以法莫離於真俗，故智唯開於二也。或開三智，如此經〈囑累品〉說「佛智、如來智、自然智」。佛智一切種智也，如來智即一切智也，自然智則無功用智。上之二智任運而知，不須作意故稱自然。又云四智，如〈譬喻品〉說，前三同於上，第四稱無師智。無師智者，上三智不從師得也。此四智是經之正宗，故稱諸佛智慧也。

The phrase "The wisdom of the Buddhas is extremely profound and measureless" is the second: directly praising the two kinds of wisdom of all Buddhas. That the Buddha speaks of his own accord without anyone requesting it has two meanings: First, it shows that the Tathāgata's great compassion is pure and ultimate; when the capacity stirs, he preaches without waiting for others to entreat him. Master Sengzhao said, "A true friend does not wait to be asked, like an affectionate mother rushing to her infant." Second, wishing to reveal that the principle is profound and dark and that no one is able to ask, he therefore speaks of his own accord. As a later verse says: "Of the Dharma attained at the site of enlightenment, / None is able to pose questions." Regarding what is called wisdom, sūtra expositions differ: sometimes there is only one result-wisdom, called the as-it-is wisdom (yathābhūtajñāna); because delusion in the causal stage is not yet eliminated, what it illuminates is not yet real, whereas in the result stage there is no delusion that is not purified, so wisdom is wholly real. Sometimes two wisdoms are opened: illuminating emptiness is the knowledge of all phenomena (sarvajñatā), and discerning existence is the knowledge of all aspects (sarvākārajñatā); these take their names from the two truths illuminated, for since phenomena do not depart from the ultimate and conventional, wisdom is opened into only two. Sometimes three wisdoms are opened, as spoken in this sūtra's Entrustment Chapter: "Buddha wisdom, Tathāgata wisdom, and spontaneous wisdom." Buddha wisdom is the knowledge of all aspects; Tathāgata wisdom is the knowledge of all phenomena; spontaneous wisdom is non-intentional wisdom. The above two wisdoms know spontaneously without needing deliberation; hence it is called spontaneous. Further, four wisdoms are mentioned, as spoken in the Parable Chapter; the first three are the same as above, and the fourth is called teacherless wisdom. Teacherless wisdom means that the above three wisdoms are not obtained from a teacher. These four wisdoms are the central doctrine of the sūtra, and are therefore called the wisdom of the Buddhas.