法華玄贊義決 1.149

1.149

有云，能詮之智證所證理，既無二涅槃，明亦無二智；二智既無，故亦無二行；行因教起，亦無別教，故說一雨等。如實義者則不如是，但無二理，一真如故、唯大涅槃故、上下諸文但云法身無差別故。又云何體法若唯一乘體故。一乘體者，謂諸佛如來平等法身，聲聞辟支佛非彼平等法身之體，以因果行觀不同故。既云以因果行觀不同，明智行等別；又前云彼三乘法但有名字章句說，非有實義，以彼實義不可說故。又理無為體一，無別智行等為差別，實一方便別故。

Some say: the expressive wisdom realizes the principle to be realized; since there are no two nirvāṇas, it is clear there are also no two wisdoms. Since the two wisdoms do not exist, therefore there are also no two practices. Practice arises from teaching, so there is also no separate teaching; therefore it speaks of the 'single rain' and so forth. The true meaning is not like this: there are merely not two principles, because there is only one suchness, only the great nirvāṇa, and the various passages above and below merely state that the dharmakāya has no distinctions. Moreover, how could the essence of dharmas be anything other than the essence of the single ekayāna? The essence of the ekayāna refers to the equal dharmakāya of all the Buddha Tathāgatas; śrāvakas and pratyekabuddhas are not the essence of that equal dharmakāya, because their cause, fruit, practice, and contemplation are different. Since it says that their cause, fruit, practice, and contemplation are different, it is clear that their wisdom, practice, and so forth are distinct. Furthermore, it was said earlier that those dharmas of the three vehicles only have names and textual phrases expounded, without having real meaning, because that real meaning is inexpressible. Moreover, the unconditioned essence of principle is one; it does not take separate wisdom, practice, and so forth as distinctions, because the real is one while skillful means are distinct.