法華經義記 2.56

2.56

問：「若爾者，雖有二智即今使渾然無分耶？」解釋者言：「今逐強立名、取別於通且明方便與智慧別者，夫正理易知、曲義難照，故如巧匠之師運斤斧於一木，若使此木圓直易作，運斤斧繩墨得成一器，未覺此人巧術之能；若使一木卷曲難作，而此人遂能成妙器，于時方覺此人有巧術之能。今方便智亦如是，前境權曲非天下真正道理，而此方便智能曲照物機巧說三教應彼曲情，始見此智善巧之能，此善巧義彰、智慧義隱也。又實智義強、權智義弱者，今一教一理一機一人，此四一之境既真實之理，如來智稱此實理而照無有曲從之義，此則實智義顯、善巧義隱。又且實智所照理實、教亦是實，然權智所照只有三乘教、無有三乘理，是則權智所照唯有一實，實智義不彰也。然實智所照有教實、又有理實，是故實智義顯。此皆互沒一所短、互出一所長也。」

Question: "If that is so, although there are two knowledges, would they now be completely blended without distinction?" The explanation says: "Now, following the predominant aspect, names are established, drawing a distinction from what is shared to explain the difference between skilful means and wisdom: True principle is easy to know, but crooked meanings are difficult to illuminate. Thus it is like a master carpenter wielding an axe on a piece of wood: if this wood is round and straight and easy to work with, wielding the axe and marking-line to fashion a utensil, one does not perceive this person's skill and dexterity; but if a piece of wood is gnarled, crooked, and hard to work with, yet this person succeeds in fashioning a wonderful utensil, only then does one perceive this person possesses skill and dexterity. The expedient knowledge now is also like this: the former objective realm was expedient and crooked, not the genuine, true principle under heaven, yet this expedient knowledge was able to illuminate beings' capacities crookedly and skilfully expound the three teachings to respond to their crooked dispositions; only then is the dextrous capacity of this knowledge seen. Here the meaning of dexterity is manifest, and the meaning of wisdom is hidden. Moreover, as for the meaning of real knowledge being strong and that of expedient knowledge being weak: now, one teaching, one principle, one capacity, and one person—these objects of the four unities are the real principle, and the Tathāgata's knowledge illuminates in conformity with this real principle without any accommodation to the crooked; thus the meaning of real knowledge is evident, and the meaning of dexterity is hidden. Furthermore, what is illuminated by real knowledge has real principle and the teaching is also real; but what is illuminated by expedient knowledge has only the three vehicle teachings and no three vehicle principles, so what is illuminated by expedient knowledge has only one reality, and the meaning of real knowledge is not manifest. However, what is illuminated by real knowledge has the reality of teaching and also the reality of principle; therefore the meaning of real knowledge is evident. These both respectively conceal one shortcoming and reveal one strength."