妙法蓮華經玄義 3.126

3.126

如來藏智入中智為三智者：兩智不異前，一切種智小異。何者？前明中境，直中理而已。欲顯此理，應修萬行，顯理之智，故名一切種智耳。今如來藏理含一切法，非直顯理之智，名一切種智，與前為異。用此智對前為三智也。故地論師云：「緣修顯真修，真修發時，不須緣修。」前兩智即是緣修，後智發時即是真修。真修具一切法，不須餘也。即是此義（云云）。

Regarding the tathāgatagarbha wisdom merging into the wisdom of the middle forming three wisdoms: the [first] two wisdoms are not different from the previous; the wisdom of all modes differs slightly. Why? The previous explanation of the middle object was simply the principle of the middle alone. Wishing to reveal this principle, one should cultivate the myriad practices; the wisdom that reveals the principle is therefore called the wisdom of all modes. Now, the principle of the tathāgatagarbha contains all dharmas; it is not simply the wisdom that reveals the principle that is called the wisdom of all modes, which makes it different from the previous. Using this wisdom in contrast with the previous two forms the three wisdoms. Therefore the Dilun masters said: 'Cultivation through conditioning reveals true cultivation; when true cultivation arises, one does not need cultivation through conditioning.' The previous two wisdoms are cultivation through conditioning; when the latter wisdom arises, it is true cultivation. True cultivation possesses all dharmas and requires nothing else. This is precisely this meaning (and so forth).