妙法蓮華經玄義 3.75

3.75

究竟而論，前來二十種智，略而言之，不出權、實二智。如經：「如來方便知見，波羅蜜皆悉具足」，即總束得前來諸權智也。「如來知見廣大深遠」，即是總束前來實智也。方便既其具足，何所不該？知見既其廣大深遠，何所不攝？境淵無邊，智水莫測，唯佛與佛乃能究盡。如此知見，即是眼智。眼即五眼具足，智即三智一心。一切種智知於實，兩智知於權。佛眼見於實，四眼見於權。此知即是見，此見即是知。對前諸智，諸智是麁，此之知見名之為妙也。

Speaking definitively, the preceding twenty kinds of wisdom, summarily stated, do not go beyond the two wisdoms of provisional and real. As the sūtra says: "The Tathāgata's expedient knowing and seeing, and the pāramitās, are all fully complete"—this summarily gathers all the preceding provisional wisdoms. "The Tathāgata's knowing and seeing are vast, great, deep, and far-reaching"—this summarily gathers the preceding real wisdom. Since the expedients are complete, what is not encompassed? Since knowing and seeing are vast, great, deep, and far-reaching, what is not gathered? The abyss of the object is boundless, and the water of wisdom is unfathomable; only buddha and buddha can exhaust them. Such knowing and seeing are precisely the eye and wisdom. The eye means the five eyes are complete; the wisdom means the three wisdoms in a single mind. The knowledge of all aspects knows the real; the two wisdoms know the provisional. The buddha eye sees the real; the four eyes see the provisional. This knowing is seeing; this seeing is knowing. Compared with the preceding wisdoms, those wisdoms are crude, and this knowing and seeing is called wonderful.