法華義疏 3.155

3.155

「止舍利弗」下，第二、寄止言如歎二智也。上雖稱歎甚深無量，猶涉名言，未窮稱歎之美；至人之智心行已斷言語又滅，歎所不能歎，乃窮歎美之極，故寄止言歎名加歎二智也。又止言者，則卷束上文歸無名相也。上開諸佛二智、釋迦權實，美實智為甚深，嘆權智為難解，此皆是無名相中假名相說耳。然諸法實相未曾有諸佛之與釋迦、深與不深、權之與實。故《波若》云「諸法非深非妙乃至非智非愚、非權非實」也。又止言者，欲令大眾於法起尊重心，生後三請故。又欲令五千之徒離法座故。又依《法華論》云「示法器眾生心已滿足故」，此意明大利根菩薩聞上所說，已得了悟不須更說，故止言。依此意，略說一周正為菩薩，以菩薩利根聞略說則便領解；聲聞根鈍未能了悟，是故三請聞廣說方解。故略說通為大小二乘，而菩薩前解，廣說偏為聲聞。古亦有此一釋。

From “Desist, Śāriputra!” onwards, secondly, relying on stopping speech, he praises the two wisdoms as they are. Although above he praised them as extremely profound and immeasurable, this still involved names and words and did not exhaust the excellence of praise. The wisdom of the ultimate person has already cut off mental activity and extinguished verbal expression; praising what cannot be praised reaches the very extremity of excellent praise. Therefore, relying on stopping speech to praise is called adding praise to the two wisdoms. Furthermore, stopping speech gathers up the preceding text and returns to the absence of names and characteristics. Above, he opened the two wisdoms of all buddhas and the provisional and real of Śākyamuni, praising the real wisdom as extremely profound and extolling the provisional wisdom as difficult to comprehend; these are all merely conventional designations spoken within that which has no names or characteristics. Yet the true mark of all phenomena has never had all buddhas versus Śākyamuni, profound versus not profound, or provisional versus real. Thus the Prajñā[-pāramitā] says: “All phenomena are neither profound nor subtle […] neither wise nor foolish, neither provisional nor real.” Furthermore, stopping speech is intended to cause the great assembly to generate a mind of reverence toward the Dharma and to prompt the subsequent three requests. It is also intended to cause the assembly of five thousand to leave the Dharma seat. Moreover, according to the Fahua lun, it says: “It shows that the minds of sentient beings who are Dharma vessels have already been satisfied.” This meaning explains that bodhisattvas of great sharp faculties, having heard what was spoken above, had already attained awakening and had no need for further explanation; thus speech was stopped. According to this meaning, the brief exposition in the first cycle was primarily for bodhisattvas, because bodhisattvas of sharp faculties, upon hearing the brief exposition, immediately grasped and understood it. The śrāvakas, of dull faculties, were not yet able to comprehend; therefore, they made three requests and only understood after hearing the extensive exposition. Thus, the brief exposition was generally for both Mahāyāna and Hīnayāna, but the bodhisattvas understood first; the extensive exposition was specifically for the śrāvakas. In antiquity there was also this explanation.