妙法蓮華經玄贊 4.128

4.128

贊曰：下第四段有十八頌半，頌第三依何等義，中有二：一頌半頌標一大事，十七頌頌開示悟入。此初也。佛之智慧如前所說，合有五種，今此多說佛果二法，菩提、涅槃，智性、慧用合多智慧，或唯真智不取真如。佛出世者為顯此一令生欣趣，唯此一實，究竟極果勝妙無上，餘之二乘體非真極究竟勝妙，故經下文以前五度校量此經，不說般若故，終不以小乘濟生。或此一事多說智性，《涅槃經》中師子吼說，佛性即空，空即智慧，由此智性亦名智慧。今此多取初解為正，二乘無故。既言餘二則非是真，故知不是破三會三以歸於一。

The Eulogy says: The following fourth section consists of eighteen and a half verses, versifying the third topic, 'in reliance upon what meaning'. There are two parts within it: one and a half verses versify the presentation of the one great matter, and seventeen verses versify opening, demonstrating, awakening, and entering. This is the first. The wisdom of the Buddha, as explained earlier, comprises five kinds in total; here it mostly speaks of the two dharmas of the buddha-fruition: bodhi and nirvāṇa. The nature of wisdom and the function of discernment combined constitute the abundant wisdoms, or it refers exclusively to true wisdom without taking tathatā. The Buddha appears in the world to manifest this one [matter] to cause them to generate delight and aspiration. Only this single reality, the ultimate supreme fruition, is superior, subtle, and unsurpassed. The remaining two vehicles are not in essence truly ultimate, superior, and subtle. Therefore, in the later text of the sūtra, when collating and measuring this sūtra by the first five perfections, prajñā is not mentioned; hence he never uses the Small Vehicle to save sentient beings. Alternatively, this one matter mostly speaks of the nature of wisdom. In the Nirvāṇa Sūtra, Lion's Roar said: 'Buddha-nature is emptiness; emptiness is wisdom.' Consequently, this nature of wisdom is also named wisdom. Here, we mostly take the first interpretation as correct, because it is absent in the two vehicles. Since it says the other two are not real, we know this is not refuting the three and gathering the three to return to the one.