妙法蓮華經文句 3.69

3.69

六、分別照諦者，前既通別當分結束權實，今還約此智照義則易見，若通以十種，明自行二智者，即照隨智二諦也；通用十法逗緣者，即照隨情二諦也；若束四為二者，即照隨情智二諦也；若當分照諦者，事理、教行、縛脫、因果悉是自證，即照隨智二諦也；理教、開合此兩屬化他，即照隨情二諦也；體用、漸頓、通別、悉檀四通自他，即照隨情智二諦也。三教照諦準此可解。又三藏三十種二智，是化他二智，皆照隨情二諦；若通別六十種，是自他二智，即照隨情智二諦也。通教或時與前三藏共為隨情二諦；若圓教三十種權實，是自行二智照隨智二諦。又三教若通若別，皆是逗緣，悉是化他二智，照隨情二諦；圓教若通若別，皆是自行二智，即照隨智二諦。若束三教之實為權，束圓教之權為實，即自他二智照隨情智二諦也。

Sixth, regarding distinguishing the illumination of the truths: Since expedient and real were previously gathered comprehensively, distinctively, and within their own divisions, now if one considers this again in terms of the meaning of cognitive illumination, it will be easily seen. If taken comprehensively, using the ten types to clarify the two wisdoms of one's own practice, this illuminates the two truths following wisdom. If taken comprehensively, using the ten dharmas to accommodate capacities, this illuminates the two truths following sentiment. If the four are gathered into two, this illuminates the two truths following both sentiment and wisdom. If taken according to their own divisions to illuminate the truths: phenomenon and principle, teaching and practice, bondage and liberation, and cause and effect are all personal realization, and thus illuminate the two truths following wisdom; principle-and-teaching and opening-and-closing, these two belong to converting others, and thus illuminate the two truths following sentiment; substance and function, gradual and sudden, shared and distinctive, and the four siddhāntas pertain to both self and other, and thus illuminate the two truths following both sentiment and wisdom. The illumination of the truths by the three teachings can be understood accordingly. Moreover, the thirty kinds of dual wisdom of the Tripiṭaka are the two wisdoms for converting others, and all illuminate the two truths following sentiment. The sixty kinds of the shared and distinctive teachings are the two wisdoms for both self and other, and thus illuminate the two truths following both sentiment and wisdom. The shared teaching is sometimes combined with the preceding Tripiṭaka to form the two truths following sentiment. The thirty kinds of expedient and real of the perfect teaching are the two wisdoms of one's own practice illuminating the two truths following wisdom. Furthermore, the three teachings, whether comprehensive or distinctive, all accommodate capacities and are all the two wisdoms for converting others, illuminating the two truths following sentiment; the perfect teaching, whether comprehensive or distinctive, is throughout the two wisdoms of one's own practice, illuminating the two truths following wisdom. If one gathers the real of the three teachings as expedient, and gathers the expedient of the perfect teaching as real, these are the two wisdoms of self and other illuminating the two truths following both sentiment and wisdom.