法華玄論 4.174

4.174

次釋《法華》四種二智義。有人言：法華但有二種二智，一者照三乘為權、照一乘為實；二者照近為權、照壽量佛復倍上數為實。今明此經要具四種二智：一者初段中有三種二智，後開近顯遠中復有一種二智，故成四種。初段明三種二智者，初三一二智，二乘人欲入菩薩法，要先須識三乘是權、一乘為實，以破彼迷權實無明。此二智是反三之始、歸一之初，故先須辨之。二者空有二智，既改三信一，則須學菩薩空有二慧，觀空不證離二乘地、涉有無著出凡夫境，故生在佛家種姓尊貴。又空有二慧是法身父母，欲求大覺者豈不學之？三者即此空有二慧是菩薩自行耳，復應化度眾生，故以內靜為實、外動用為權，故有第三動靜二慧也。

Next, we explain the meaning of the four kinds of dual wisdom in the Saddharmapuṇḍarīka-sūtra. Someone said: The Saddharmapuṇḍarīka-sūtra has only two kinds of dual wisdom: first, illuminating the three vehicles as provisional and illuminating the one vehicle as real; second, illuminating the near as provisional, and illuminating the Buddha's life span as twice the aforementioned count as real. We now clarify that this sūtra must be complete in four kinds of dual wisdom: first, there are three kinds of dual wisdom in the initial section, and another kind of dual wisdom in the subsequent opening of the near and revealing of the distant, thus forming four kinds. As for clarifying three kinds of dual wisdom in the initial section: First are the two wisdoms of the three and the one. When people of the two vehicles wish to enter the bodhisattva dharma, they must first recognize that the three vehicles are provisional and the one vehicle is real, in order to shatter their ignorance that is confused about the provisional and the real. These two wisdoms are the beginning of turning away from the three and the initial return to the one; therefore they must first be distinguished. Second are the two wisdoms of emptiness and existence. Once they have changed from the three and have faith in the one, they must learn the bodhisattva's two wisdoms of emptiness and existence, contemplating emptiness without realization to depart from the stage of the two vehicles, and entering existence without clinging to transcend the realm of ordinary worldlings, thereby being born into the house of the Buddha, of noble lineage. Furthermore, the two wisdoms of emptiness and existence are the father and mother of the dharmakāya; how could one who seeks the Great Awakening not learn them? Third, these very two wisdoms of emptiness and existence are merely the bodhisattva's self-cultivation; they must further transform and deliver sentient beings. Therefore, taking internal stillness as real and external active function as provisional, there are the third, the two wisdoms of movement and stillness.