妙法蓮華經玄義 3.112

3.112

若不作如上釋諸智者，經論異說，意則難解。何者？《華嚴》解初住心云：「三世諸佛不知初住智。」世人釋云：「如實智，佛自不知佛如實智，亦不知初住如實智。」此釋自謂於理為通，其實不允。若藏、通等佛不論如實智，云何於自如實智不知耶？別教初住不得如實智，云何言不知？若得前來諸智意者，三世三藏佛不知圓教初住智，此則事理二釋俱無滯也。此中義兼二種：一、分別二十一種權實，二、待麁論妙。如上說。

If one does not explain the various wisdoms in the manner above, the intentions behind the differing preachings of sūtras and treatises are difficult to understand. Why? The Avataṃsaka explains the mind of the first abode, saying: 'The Buddhas of the three periods do not know the wisdom of the first abode.' People of the world explain this, saying: 'Regarding wisdom in accord with reality, the Buddha himself does not know the Buddha's wisdom in accord with reality, nor does he know the wisdom in accord with reality of the first abode.' This explanation considers itself consistent in principle, but in truth it is not appropriate. If the Buddhas of the Tripiṭaka and Shared teachings do not discuss wisdom in accord with reality, how could they not know their own wisdom in accord with reality? The first abode of the Distinctive teaching does not attain wisdom in accord with reality; how could it be said that [Buddhas] do not know it? If one grasps the meaning of the various wisdoms mentioned above, [the meaning is that] the Tripiṭaka Buddhas of the three periods do not know the wisdom of the first abode of the Perfect teaching; thus the two explanations in terms of phenomenon and principle are both unhindered. Within this, the meaning encompasses two aspects: first, discriminating the twenty-one kinds of provisional and real; second, discussing the wondrous relative to the crude. As explained above.