妙法蓮華經玄義 5.130

5.130

五、類通三菩提者，真性軌即實相菩提；觀照軌即實智菩提；資成軌方便菩提。故下文云：「我先不言汝等皆得阿耨三菩提。」「非實、非虛、非如、非異，不如三界，見於三界。」即實相菩提。「我成道已來，甚大久遠。」即實智菩提。「我說少出家，近伽耶城，得三菩提。」即方便菩提。若就弟子明三菩提者，「若我遇眾生，盡教以佛道。」即實相菩提。「安住實智中，我定當作佛。」又云：「佛子行道已，來世得作佛。」「乘是寶乘，直至道場。」即是修成實智菩提。授八相記，即方便菩提。不一異者，名之為如。不決了名麁，決了名為妙。一切眾生，理性菩提。五品，名字菩提。六根，相似菩提。四十一位，分真菩提。妙覺，究竟菩提（云云）。

Fifth, subsuming and identifying with the three bodhis: the track of true nature is real-mark bodhi; the track of contemplative illumination is real-wisdom bodhi; the track of auxiliary conditions is expedient bodhi. Therefore the text below states: "Did I not say to you before that you would all attain anuttarā samyaksaṃbodhi?" "It is neither real nor unreal, neither such nor different; not as the three realms are seen in the three realms"—this is real-mark bodhi. "Since I attained the path, it has been an extremely long time"—this is real-wisdom bodhi. "I said that I left home when young, and near the city of Gayā attained samyaksaṃbodhi"—this is expedient bodhi. If explaining the three bodhis in terms of the disciples: "If I encounter sentient beings, I teach them all with the Buddha path"—this is real-mark bodhi. "Firmly abiding in real wisdom, I definitely shall become a buddha." It also states: "After the Buddha's disciples have practiced the path, in future ages they will become buddhas." "Riding this jeweled vehicle, one goes directly to the place of enlightenment"—this is cultivating and accomplishing real-wisdom bodhi. Bestowing the vyākaraṇa of the eight aspects is expedient bodhi. Being neither identical nor different is called suchness. Not having decided and understood is called crude; having decided and understood is called wondrous. All sentient beings possess the bodhi of inherent principle. In the five stages, nominal bodhi. In the six sense-faculties, semblance bodhi. In the forty-one ranks, partial realization of the real bodhi. In wondrous enlightenment, ultimate bodhi (and so forth).