法華義疏 3.130

3.130

就文為三：初、雙標；次、雙釋；後、雙結。「諸佛智慧」者，標佛實智也。「甚深無量」者，歎佛實智，然凡夫二乘及以菩薩不能測量佛智源底，故名甚深，亦不能測量佛智邊岸，故稱無量。如《無量壽經》云「如來智慧海，深廣無崖底，二乘非所測，唯佛獨明了」。《法華論》明甚深有五種：一、義甚深，謂佛果德有無量義。二、體甚深，謂平等法身無有差別。三、內證甚深，謂佛證於法身與法身相應名內證也。四、依止甚深，十方佛同依止法身故。五、無上甚深，無上菩提是佛所證。果德要具此五也。又甚深者，四句莫得其底故曰甚深，百非不測其邊故曰無量。

With respect to the text, there are three parts: first, indicating both; next, explaining both; last, concluding both. "The wisdom of the Buddhas" indicates the Buddha's real wisdom. "Extremely profound and measureless" praises the Buddha's real wisdom. However, ordinary beings, the two vehicles, and even bodhisattvas cannot fathom the source and depth of the Buddha's wisdom; hence it is called extremely profound; nor can they measure the boundaries and shores of the Buddha's wisdom, so it is called measureless. As the Sukhāvatīvyūha Sūtra says: "The ocean of the Tathāgata's wisdom is deep, vast, shoreless, and bottomless; it is not what the two vehicles can measure; the Buddha alone clearly understands it." The Fahua lun explains that "extremely profound" has five kinds: 1. profound in meaning, meaning that the Buddha's result-virtues have measureless meanings; 2. profound in essence, meaning that the equal dharmakāya has no distinctions; 3. profound in internal realization, meaning that the Buddha realizes the dharmakāya and accords with the dharmakāya, which is called internal realization; 4. profound in reliance, because the Buddhas of the ten directions equally rely on the dharmakāya; 5. profound in being unsurpassable, for unsurpassable bodhi is what the Buddha has realized. The result-virtues must possess these five. Furthermore, as for "extremely profound": the four propositions cannot reach its bottom, so it is called extremely profound; the hundred negations cannot fathom its boundaries, so it is called measureless.