法華經義記 2.52

2.52

覆明二智體相第二，若論二智體者，果報神慮上有照境之用為體，若欲知體相，但用境檢取二智體。方便智所照之境凡有三三之境：一者三教、二者是三機、三者三人。照此三三之境，當知此智是權智體，昔日有三人，人有三人，人有三機，三機感三，是故如來之權智既照此三三之境，即說三教。應三機化三人，是故將此三三之境檢取此智。當知照此三三之境，是方便智體也。又實智體亦用前境檢也。實智所照之境凡有四種：一者是教一，二者是理一，三者是機一，四者是人一。明如來之智照此四一之境，此即是實智。所言教一、理一者，今日唱明因無異趣、果無別從，然真實之義其理莫二；然所詮之理既一，能詮之教何容是二也？復言機一者，法華座席時眾者有感一果之機一也。人一者明昔日聲聞、緣覺等人，今日皆改心成菩薩，下經文言「但化諸菩薩無聲聞弟子」。亦言一人有一機感一教一理，如來用一教說一理，應一機化一人也。是故如來智慧照此四一之境，即是實智體也。

Reviewing and clarifying the essence and characteristics of the two wisdoms, the second [topic]: if one discusses the essence of the two wisdoms, it has as its essence the function of illuminating the objective realm upon the spiritual cognition of the karmic fruition. If one wishes to know the essence and characteristics, one simply uses the objective realm to examine and grasp the essence of the two wisdoms. The objective realm illuminated by expedient wisdom has three triads of realms in all: first, the three teachings; second, the three capacities; third, the three kinds of persons. Illuminating these three triads of realms, one should know that this wisdom is the essence of provisional wisdom. Formerly there were three persons; persons having three types, persons had three capacities; the three capacities resonated with the three [teachings]; therefore, the Tathāgata's provisional wisdom, having illuminated these three triads of realms, immediately preached the three teachings. Responding to the three capacities, he transformed the three kinds of persons; therefore, taking these three triads of realms, one examines and grasps this wisdom. One should know that illuminating these three triads of realms is the essence of expedient wisdom. Furthermore, the essence of real wisdom is also examined by means of the objective realm before it. The objective realm illuminated by real wisdom has four kinds in all: first, the unity of teaching; second, the unity of principle; third, the unity of capacity; fourth, the unity of persons. Clarifying that the Tathāgata's wisdom illuminates these four unities of realms: this is precisely real wisdom. What is called the unity of teaching and unity of principle means that today it is proclaimed that the cause has no divergent destinations and the fruition has no separate source; indeed, regarding the meaning of reality, its principle is not twofold. Now, since the principle being explained is one, how could the teaching explaining it be two? Furthermore, as for the unity of capacity, among the audience assembled at the Lotus seat, there is a unity of capacity that resonates with the single fruition. As for the unity of persons, it clarifies that the former voice-hearers, condition-enlightened ones, and others all change their minds today to become bodhisattvas; the sūtra text below says, 'I only teach and transform bodhisattvas, and have no voice-hearer disciples.' It is also said that one person has one capacity to resonate with one teaching and one principle; the Tathāgata uses one teaching to preach one principle, responding to one capacity to transform one person. Therefore, the Tathāgata's prajñā-wisdom illuminating these four unities of realms is precisely the essence of real wisdom.