法華經義記 2.58

2.58

問者言：「如來種覺萬德常湛，今言二智有興有廢者，非唯種覺不明，亦闕常湛之照。」解釋者言：「萬德常湛有如來談，而今言有興廢者，此據涉用化物為論。眾生昔日小心狹劣，不堪聞實相之唱，于時權智說彼三教應彼三機，實智當乎爾時無有施化之功，即義稱為廢；今日時眾即堪聞實相之理，實智說此一理稱彼一機，然權智於今日無施化之功，義稱為廢也。若就如來三達之智，即天眼照未來有大乘機，此即是實智之用。又宿命智照過去世有三乘之機，此即是權智之用。若爾有何興廢也？又就如來分身十方說法度人，若使王城實智說法化物，亦可十方權智度人，亦可此間權智度人，十方實智說法，是縱論三達、橫語十方，權實二智即無興廢。今據一應始終為義，有興廢也。」

The questioner says: "The Tathāgata's all-inclusive awakening has myriad virtues that are constantly serene. Now, to say that the two knowledges have arising and cessation not only renders all-inclusive awakening unclear, but also lacks constantly serene illumination." The explanation says: "The Tathāgata's discourse has myriad virtues constantly serene, yet now we speak of arising and cessation; this is discussed in terms of applying function to transform beings. Sentient beings formerly had narrow and inferior minds, unable to hear the declaration of the real mark; at that time, expedient knowledge expounded those three teachings to respond to those three capacities, and real knowledge at that time had no merit of bestowing transformation, so in meaning it is called 'ceased.' Today the assembly is able to hear the principle of the real mark, and real knowledge expounds this one principle in conformity with that one capacity, while expedient knowledge today has no merit of bestowing transformation, so in meaning it is called 'ceased.' If considered in terms of the Tathāgata's three knowledges of clear understanding: the heavenly eye illuminates the future as possessing the Mahāyāna capacity, which is the function of real knowledge; and the knowledge of past lives illuminates past lifetimes as possessing the capacities of the three vehicles, which is the function of expedient knowledge. If so, what arising and cessation could there be? Moreover, in terms of the Tathāgata manifesting bodies throughout the ten directions to preach the Dharma and deliver people: if real knowledge preaches the Dharma to transform beings in the Royal City, expedient knowledge could also deliver people in the ten directions; or expedient knowledge could deliver people here while real knowledge preaches the Dharma in the ten directions. Thus, examining vertically the three knowledges of clear understanding and speaking horizontally of the ten directions, the two knowledges of expedient and real have no arising or cessation. It is only in terms of the beginning and end of a single responsive manifestation that there is arising and cessation."