摩訶止觀 3.101

3.101

隨情智說三諦者，就情說二，就智說一。若爾，不得一所論三。此就凡情，凡情悉是方便，雖即一而三，但束為二。若就聖智，聖智皆是實得，雖即一而三，但束為一。情、智相望，故言三諦，如相似位人，六根淨時，猶未發真見於中道。雖觀三諦，約位往明，但破四住及塵沙惑，既證方便道；但束為二諦。若入初住，破無明、見佛性，雙照二諦，方稱為智；亦具三諦，但束為中道第一義諦。情、智合論，即是隨自他意語也。

Expounding the three truths in accord with sentiments and knowledge means: with respect to sentiment, two are spoken; with respect to knowledge, one is spoken. If so, one does not speak of three at a single locus. This is said with respect to ordinary sentiment: ordinary sentiment is entirely skillful means; although the one is immediately three, it is only grouped into two. With respect to holy knowledge: holy knowledge is entirely true attainment; although the one is immediately three, it is only grouped into one. Since sentiment and knowledge face each other, they are spoken of as the three truths. This is like a person in the stage of resemblance: when the six sense faculties are purified, they have not yet manifested the real to see the middle way. Although they contemplate the three truths, explaining them in terms of their stage, they have only broken through the delusions of the four abodes and the dust-and-sand delusions; having realized the path of skillful means, [the truths] are only grouped into two truths. If one enters the first abode, breaking through avidyā and seeing the Buddha-nature, illuminating both truths simultaneously, only then is it called knowledge; it also possesses the three truths, but they are grouped only into the middle way truth of the supreme meaning. When sentiment and knowledge are discussed together, this is speaking in accord with both one's own and others' intentions.