法華義疏 3.161

3.161

「唯佛與佛」下，第二、明唯佛解故不須言。《釋論》云「若兩佛相對則無所言」，則其事也。「諸法實相」者，《法華論》云「謂如來藏法身之體不變，故此亦名實相亦名佛性」。正法，正觀之異名也。「所謂諸法如是相」者，前標實相謂一相門，此下十事標差別相門。所以明此二門者，明諸法不出差別、無差別二境，諸佛之智亦不出差別、無差別二智。知無差別名一切智，則如來智；照於差別名一切種智，則是佛智。今既嘆佛智，故舉境顯之。

From “Only a buddha together with a buddha” onwards, secondly, it explains that because only buddhas understand, there is no need to speak. The Zhidu lun says, “If two buddhas face each other, there is nothing spoken,” which is precisely this matter. As for “the true mark of all phenomena,” the Fahua lun says: “It refers to the fact that the substance of the tathāgatagarbha dharmakāya does not change; hence this is also called the true mark, and also called buddha-nature.” Right dharma is another name for right contemplation. As for “the so-called suchness of marks of all phenomena,” previously marking the true mark refers to the gate of the single mark; below this, the ten items mark the gate of differentiated marks. The reason these two gates are explained is to show that all phenomena do not go beyond the two realms of differentiation and non-differentiation, and the wisdom of all buddhas likewise does not go beyond the two wisdoms of differentiation and non-differentiation. Knowing non-differentiation is called all-knowledge (sarvajñatā), which is the Tathāgata’s wisdom; illuminating differentiation is called the knowledge of all modes (sarvākārajñatā), which is the Buddha’s wisdom. Now, since the Buddha’s wisdom is praised, the realm is raised to reveal it.