金光明經文句記 5.151

5.151

初、釋三。智即能觀之三智，境即所觀之三諦，正即顯境智之非邪。能所互融邪正不二，密名顯德其在茲乎？初、初五句明智密，二：初、揀非淺深階級者。別雖三智，前空、次假、後中，此可言思，何所論密？二、「即一」下，顯密，二：初、約三智互融不出三也。初句即一智是三智，妙空智也。次句即三智是一智，妙假智也。後雙非三一、雙照三一，即妙中智也。若指諸法為一切者，未必盡備；以空假中為一切者，更無遺餘矣。

First, explaining the three. Wisdom is the threefold wisdom that is capable of contemplating; object is the threefold truth that is the contemplated; correctness is revealing that object and wisdom are not erroneous. When the subjective and objective interpenetrate and the erroneous and correct are non-dual, does not the secret name manifesting virtue lie in this? First, the first five phrases clarify the secrecy of wisdom, in two: first, selecting out and excluding shallow and deep hierarchical stages. Although the three wisdoms are differentiated—first emptiness, next provisionality, and later the middle—this can be spoken and thought, so what secrecy is there to discuss? Second, from "That is, one" downward, reveals the secret, in two: first, relying on the threefold wisdom interpenetrating and not going beyond three. The first phrase, that is, one wisdom being three wisdoms, is the subtle wisdom of emptiness. The next phrase, that is, three wisdoms being one wisdom, is the subtle wisdom of provisionality. The last phrases, negating both three and one and illuminating both three and one, are the subtle wisdom of the middle. If one points to all dharmas as "all," they may not be completely equipped; if one takes emptiness, provisionality, and the middle as "all," nothing remains left out.