法華義疏 3.146

3.146

「成就甚深」下，第三雙、結二智。前結實智隨宜所說，次結權智。所以復須結者，以義有三門，謂標、釋、結，方乃具足故也。「舍利弗吾從成佛以來」下，依《法華論》，上來明妙法功德門，謂如來所證妙法甚深、難解難入；今歎如來法師功德，以佛成就諸功德，故能化眾生。二者、上歎諸佛二智，今第二歎釋迦二智也。所以前明諸佛、後辨釋迦者，示悟物以漸也。前辨諸佛開宗，後明釋迦隨順，則使執三之流不生疑謗。就文亦三：一、歎權智；二、歎實智；三、重歎權智。

From "Accomplished the extremely profound..." onward is the third pair, concluding the two wisdoms. First it concludes real wisdom expounded in accord with what is appropriate, and next it concludes provisional wisdom. The reason it is again necessary to conclude is that a teaching has three sections—namely, propounding, explaining, and concluding—and only then is it complete. From "Śāriputra, ever since I attained Buddhahood..." onward: according to the Fahua lun, what came before explained the gate of the merits of the wondrous Dharma, meaning that the wondrous Dharma realized by the Tathāgata is extremely profound, difficult to understand, and difficult to enter; now it praises the Tathāgata's merits as a Dharma master, for because the Buddha accomplished all merits, he is able to transform sentient beings. Second, previously it praised the two wisdoms of all Buddhas, and now second it praises the two wisdoms of Śākyamuni. The reason it first explains all Buddhas and afterward distinguishes Śākyamuni is to show that beings are awakened gradually. Previously it distinguished all Buddhas to open the core principle, and afterward it explains Śākyamuni's compliance [with it], thereby ensuring that those who grasp onto the three do not give rise to doubts and slander. With respect to the text, there are also three parts: first, praising provisional wisdom; second, praising real wisdom; third, praising provisional wisdom once again.