妙法蓮華經玄義 3.127

3.127

圓三智者，有漏即是因緣生法，即空、即假、即中；無漏亦即假、即中；非漏非無漏亦即空、即假。一法即三法，三法即一法；一智即三智，三智即一智。智即是境，境即是智，融通無礙。如此三智，豈同於前。《釋論》云：「三智一心中得」——無前無後，為向人說，令易解故，作三智名說耳。即是此意（云云）。

Regarding the round three wisdoms: the contaminated is precisely conditioned dharmas, which are empty, provisional, and the middle; the uncontaminated is also provisional and the middle; the neither-contaminated-nor-uncontaminated is also empty and provisional. One dharma is precisely three dharmas, and three dharmas are precisely one dharma; one wisdom is precisely three wisdoms, and three wisdoms are precisely one wisdom. Wisdom is precisely the object, and the object is precisely wisdom, thoroughly interfused without obstruction. How could such three wisdoms be identical to the previous? The Mahāprajñāpāramitopadeśa says: 'The three wisdoms are attained in a single mind'—without before or after; it is merely to explain it to people and make it easy to understand that it is spoken of under the names of three wisdoms. This is precisely that meaning (and so forth).