法華義疏 9.197

9.197

「爾時寶塔」下，第十、明出聲。向現靈塔容謂意識不存，今大音既發者則知法身不滅也；又欲證上所說不虛故發聲也。「平等大慧」者，如來之慧不一不三絕緣絕觀，離一切高下取捨斷常諸邊，故云平等，此是體平等也。而說因果權實皆是法華妙用，諸用之中正明果用，唯有一果故果慧平等。所以然者，題稱「妙法」，唯佛果為妙、因行未妙，故正以果慧為平等大慧也。因中隨分有妙，亦隨分有平等也。再稱如是者，明開權顯實二事俱不虛也。

From "At that time from the jeweled stūpa" downward is the tenth [section], clarifying the issuing of the voice. Earlier, when the miraculous stūpa appeared, it might have been thought that conscious awareness did not exist [within it]; now that the great voice has issued forth, it is known that the dharmakāya is imperishable. Moreover, wishing to verify that what was spoken above is not false, it issued the voice. As for "great wisdom of equality," the Tathāgata's wisdom is neither one nor three, cuts off conditioning and cuts off contemplation, and is free from all extremes of high and low, taking up and setting aside, annihilation and permanence; therefore it is called "equality." This is the equality of the essence. And yet preaching cause and effect, expedient and real, are all the wondrous function of the Lotus. Among all the functions, it specifically clarifies the function of the fruit; because there is only one fruit, the wisdom of the fruit is equal. Why is this so? The title says "Wondrous Dharma"; only the Buddha-fruit is wondrous, while the causal practices are not yet wondrous; therefore it specifically takes the fruit-wisdom to be the great wisdom of equality. In the cause, there is wondrousness according to one's portion, and likewise equality according to one's portion. Proclaiming "So it is, so it is" twice clarifies that the two matters of opening the expedient and revealing the real are both not false.