止觀輔行傳弘決 3.50

3.50

「二十智」者，在《玄義》智妙中列，謂三藏有七，一世智、二外凡、三內凡、四四果、五支佛、六菩薩、七佛果。通教有五，一四果、二支佛、三入空菩薩、四出假菩薩、五佛果。別教有四，一十信、二三十心、三十地、四佛果。圓教有四，一五品、二六根、三四十心、四佛果。彼文三佛同在後列者，同是有教無人實果久滿。如此列者且據大分，未為委悉。「亦為三觀所攝」者，三觀攝之有通有別。通者藏通十智空攝，別教假攝，圓教中攝。別者，藏通二乘、通教入空菩薩、別教十住菩薩，乃至藏通兩佛智，亦為空觀所攝。三藏菩薩智。通教出假菩薩智、別教行向菩薩智，並為假觀所攝。別教初地已去智，中觀所攝。此則次第三觀攝。圓教智，即為一心三觀所攝。若且從一往據位說者，圓教六根智七信已前亦為空觀所攝，八信已上亦為假觀所攝，初住已上但為中觀所攝。前三教智若開權顯實，無復次第。若得此意，一期佛教所明諸智並為三觀攝盡，是故止觀攝一切智。

"Twenty wisdoms" are listed under "The Wonder of Wisdom" in the Profound Meaning [of the Lotus Sūtra]. That is to say, the Tripiṭaka [teaching] has seven: first, worldly wisdom; second, the outer ordinary [rank]; third, the inner ordinary [rank]; fourth, the four fruits; fifth, pratyekabuddhas; sixth, bodhisattvas; seventh, the fruit of Buddhahood. The shared teaching has five: first, the four fruits; second, pratyekabuddhas; third, bodhisattvas entering emptiness; fourth, bodhisattvas emerging into the provisional; fifth, the fruit of Buddhahood. The distinctive teaching has four: first, the ten faiths; second, the thirty minds; third, the ten grounds; fourth, the fruit of Buddhahood. The perfect teaching has four: first, the five grades; second, the six sense faculties; third, the forty minds; fourth, the fruit of Buddhahood. That the Buddhas of the three [teachings] are similarly listed at the end of that text is because each equally has the teaching without having the actual person who has long since fully perfected the real fruit. Setting them out in this way is merely based on the broad divisions and is not yet exhaustive. As for "also subsumed by the three contemplations": the three contemplations subsume them both generally and distinctively. In the general sense, the ten wisdoms of the Tripiṭaka and shared [teachings] are subsumed by emptiness; the distinctive teaching is subsumed by the provisional; the perfect teaching is subsumed by the middle. In the distinctive sense, the two vehicles of the Tripiṭaka and shared [teachings], the bodhisattvas entering emptiness in the shared teaching, the bodhisattvas of the ten abodes in the distinctive teaching, and up to the wisdoms of the two Buddhas of the Tripiṭaka and shared [teachings], are also subsumed by the contemplation of emptiness. The wisdom of the bodhisattva of the Tripiṭaka, the wisdom of the bodhisattva emerging into the provisional in the shared teaching, and the wisdom of the bodhisattvas of the [ten] practices and [ten] dedications in the distinctive teaching are all subsumed by the contemplation of the provisional. The wisdom of the first ground and above in the distinctive teaching is subsumed by the contemplation of the middle. These are subsumed by the gradual three contemplations. The wisdom of the perfect teaching is then subsumed by the threefold contemplation in a single mind. If we speak preliminarily in terms of stages: the wisdom of the six sense faculties in the perfect teaching prior to the seventh faith is also subsumed by the contemplation of emptiness; the eighth faith and above is also subsumed by the contemplation of the provisional; and the first abode and above is solely subsumed by the contemplation of the middle. If the wisdoms of the former three teachings open the provisional and reveal the real, there is no longer any sequence. If one grasps this meaning, all the wisdoms explained across the entire span of the Buddha's teachings are completely subsumed by the three contemplations; therefore, calming and contemplation subsumes all wisdoms.