妙法蓮華經玄義 3.125

3.125

如來藏智入空智，分別三智者；依漏、無漏發一切智、道種智，不異前。而後不因別境，更脩中智。但深觀空，能見不空，不空即如來藏。藏與空合，故言相入。以深觀空見不空故，發一切種智。前中道智但顯別理。理之與智，不具諸法。藏理、藏智具一切法，故異於前。以藏智對兩智，為三智也。《大經》云：「聲聞之人，但見於空，不見不空。」「智者見空，及與不空。」《大品》云：「一切智是聲聞智；道種智是菩薩智；一切種智是佛智。」即此意也。中智對兩成三智者，各緣一境，各發一智，次第深淺，不相濫入。故《地持》云：「種性菩薩發心欲除二障，有佛、無佛決定能次第斷諸煩惱。」即此意也。

Regarding the tathāgatagarbha wisdom merging into the wisdom of emptiness, distinguishing the three wisdoms: generating the wisdom of all [phenomena] and the wisdom of the paths based on the contaminated and uncontaminated is not different from the previous. But in the end, one does not rely on a separate object to further cultivate the wisdom of the middle; one merely contemplates emptiness deeply and is able to see the non-empty, and the non-empty is precisely the tathāgatagarbha. Because the garbha and emptiness combine, it is said that they merge with one another. Because by contemplating emptiness deeply one sees the non-empty, one generates the wisdom of all modes. The previous wisdom of the middle way merely revealed a separate principle; the principle and wisdom did not possess all dharmas. The garbha principle and garbha wisdom possess all dharmas, and hence it differs from the previous. Contrasting the garbha wisdom with the two wisdoms forms the three wisdoms. The Mahāparinirvāṇa-sūtra says: 'Persons who are śrāvakas merely see emptiness, and do not see the non-empty.' 'The wise see emptiness as well as the non-empty.' The Pañcaviṃśatisāhasrikā Prajñāpāramitā-sūtra says: 'The wisdom of all [phenomena] is the śrāvaka's wisdom; the wisdom of the paths is the bodhisattva's wisdom; the wisdom of all modes is the Buddha's wisdom.' This is precisely that meaning. Regarding the wisdom of the middle contrasted with the two forming the three wisdoms: each conditions one object, and each generates one wisdom; in gradual sequence of depth, they do not indiscriminately merge with one another. Thus the Bodhisattvabhūmi says: 'A bodhisattva of gotra generates the mind wishing to eliminate the two obstacles; whether there is a Buddha or no Buddha, they are definitely able to cut off the afflictions in gradual sequence.' This is precisely that meaning.