妙法蓮華經玄贊 4.7

4.7

三隱劣從勝體，下經自云「說佛智慧故，諸佛出於世，唯此一事實，餘二即非真，是法住、法位，世間相常住，於道場知已，導師方便說」，〈分別功德品〉云「有為無上正等菩提，於八十萬億那由他劫行五波羅蜜，不如有人一念生信，所得功德不可比喻」，由以佛果理智二種名為一乘，理凝本有，離纏而號涅槃，智照新生，果圓而稱正覺，乃四德之鴻源、三明之妙本，故揚為彼智見出現於世，以理智二為一乘體，智性智相合名為智。

Third is the essence that hides the inferior and conforms to the superior: The text below says of itself: "Because of explaining the wisdom of the buddhas, the buddhas appear in the world; only this one matter is real, the other two are not true; this dharma abides in its dharma-status; the aspects of the world abide constantly; having known this at the place of awakening, the Guide taught it by expedient means." The "Chapter on the Discrimination of Merits" says: "If for the sake of unsurpassed, right, and complete awakening, one were to practice the five pāramitās for eighty hundred thousand nayutas of kalpas, it would not equal someone generating faith for a single thought-moment; the merits obtained are beyond compare." This is because the two kinds—principle and wisdom—of the buddha fruition are named the Single Vehicle. Principle, congealed and fundamentally existent, free from entanglements, is called nirvāṇa; wisdom, illuminating and newly produced, with fruition perfected, is called right awakening. These are the vast source of the four virtues and the sublime root of the three knowledges. Therefore it is proclaimed that their appearance in the world is for that vision of wisdom; with the two of principle and wisdom as the essence of the Single Vehicle, the nature of wisdom and the aspect of wisdom together are named wisdom.