摩訶止觀 3.136

3.136

四智者，如《大品》明道慧、道種慧、一切智、一切種智。《釋論》解此有多種，或因中但有理體，名為道慧、道種慧；果上事理皆滿，名一切智、一切種智。或言因中權實，故言道慧、道種慧；入空為實慧，入假為權慧。或言果上權、實，故言一切智、一切種智。直緣中道，名一切智；雙照二諦，名一切種智。或言因中總別，果上總別。或言道慧、道種慧，是單明權實；一切智、一切種智，是複明權實。如是等種種釋四智，四智秖是照三諦也。

Four wisdoms are, for example, the knowledge of the path, knowledge of the aspects of the path, knowledge of all things, and knowledge of all aspects of things as clarified in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra. The Mahāprajñāpāramitopadeśa explains these in multiple ways: either in the causal stage there is only the principle-substance, named knowledge of the path and knowledge of the aspects of the path; while in the fruition stage phenomenal matters and principle are both complete, named knowledge of all things and knowledge of all aspects of things. Or it is said that in the causal stage there are the expedient and the real, hence they are called knowledge of the path and knowledge of the aspects of the path, where entering emptiness is real wisdom and entering the provisional is expedient wisdom. Or it is said that in the fruition stage there are the expedient and the real, hence they are called knowledge of all things and knowledge of all aspects of things, where directly focusing on the middle way is named knowledge of all things, and illuminating both truths is named knowledge of all aspects of things. Or it is said that there are the general and particular in the causal stage, and the general and particular in the fruition stage. Or it is said that knowledge of the path and knowledge of the aspects of the path singly clarify the expedient and the real, while knowledge of all things and knowledge of all aspects of things doubly clarify the expedient and the real. Such are the various explanations of the four wisdoms; the four wisdoms merely illuminate the three truths.