妙法蓮華經玄義 5.129

5.129

四、類通三般若者，真性是實相般若；觀照是觀照般若；資成是文字般若。具如上釋境、智、行三妙之相。故下文云：「止止不須說，我法妙難思。」又云：「是法不可示，言辭相寂滅。」即實相般若。「我及十方佛，乃能知是相。」「唯佛與佛，乃能究盡。」又云：「我所得智慧，微妙最第一。」即觀照般若。又云：「我常知眾生，行道不行道，隨應所可度，為說種種法。」若干言辭，隨宜方便，即是文字般若。又云：「如來知見廣大深遠。」廣大深遠即實相般若。如來知見稱廣大深遠，即觀照般若。若言方便、知見皆已具足，即文字般若。故知三軌亦三般若之異名耳。若三智在三心、屬三人，是則為麁。三智在一心中，不縱不橫，是則理妙。五品，觀行三般若。六根淨，相似三般若。四十心，分真三般若。妙覺，究竟三般若也。

Fourth, subsuming and identifying with the three prajñās: true nature is real-mark prajñā; contemplative illumination is contemplative prajñā; auxiliary conditions are written-word prajñā. This is fully explained above in the characteristics of the three wonders: the object, wisdom, and practice. Therefore the text below states: "Stop, stop! There is no need to speak, my Dharma is subtle and difficult to conceive." It also states: "This Dharma cannot be shown; the marks of words are extinguished and quiescent"—this is real-mark prajñā. "Only I and the buddhas of the ten directions can know these marks." "Only a buddha together with a buddha can exhaustively fathom it." It also states: "The wisdom that I have attained is subtle, wondrous, and foremost"—this is contemplative prajñā. It also states: "I constantly know whether sentient beings practice the path or do not practice the path; in accordance with what can be liberated, I preach various dharmas for them." The numerous words, expedients according with what is fitting, are written-word prajñā. It also states: "The Tathāgata's knowledge and vision are vast and deep." "Vast and deep" is real-mark prajñā. The Tathāgata's knowledge and vision matching the vast and deep is contemplative prajñā. If it is said that expedients, knowledge, and vision are all complete, that is written-word prajñā. Hence we know that the three tracks are also different names for the three prajñās. If the three wisdoms are located in three minds and belong to three persons, then it is crude. If the three wisdoms are within one mind, neither vertical nor horizontal, then the principle is wondrous. In the five stages, contemplative practice of the three prajñās. In the purification of the six sense-faculties, semblance of the three prajñās. In the forty minds, partial realization of the real three prajñās. In wondrous enlightenment, the ultimate three prajñās.