法華玄論 2.144

2.144

第四中興寺印師云：「此經亦以一乘實慧為體。下開宗中歎云『佛智甚深』即是實慧。又云『唯佛與佛乃能究盡諸法實相』，諸法實相即是一乘妙境，故境智為經宗。所以然者，非實境無以生實慧，非實慧無以照實境也。所以銘一乘為實相境者，體無三偽故稱實相也。」評曰：印受經於龍，龍明佛慧為宗，而印加之以境，故以境智為宗。然經非無境智，但又闕因果；方之於觀，亦未盡美矣。

Fourth, Master Yin of Zhongxing Monastery stated: "This sūtra also takes the real wisdom of the one vehicle as its substance. Below, in opening the central tenet, it praises by saying, 'The Buddha's wisdom is extremely deep,' which is precisely real wisdom. It also says, 'Only a Buddha and a Buddha can exhaustively fathom the true mark of all dharmas'; the true mark of all dharmas is precisely the wondrous object of the one vehicle, and therefore object and wisdom constitute the central tenet of the sūtra. Why is this? Without the real object, there is no way to give rise to real wisdom; without real wisdom, there is no way to illuminate the real object. The reason the one vehicle is named the object of the true mark is that its substance is free from the three falsities; hence it is called the 'true mark.'" Critique: Yin received the sūtra from Long; Long clarified the Buddha's wisdom as the central tenet, while Yin added the object to it, thus taking object and wisdom as the central tenet. Now, the sūtra is not without object and wisdom, but it lacks cause and result; compared to [Hui]guan, it is also not yet completely excellent.