妙法蓮華經玄義 2.11

2.11

次判權實者，光宅以前五如是為權，屬凡夫；次四如是為實，屬聖人；後一如是，總結權實。引偈證云：「如是大果報」，大故知是實；「種種性相」，故知是權。今恐不爾，大義有三：大、多、勝。若取大為實者，亦應取多取勝。種種之名，豈非多義？若言權屬凡夫，凡夫何意無實？若實屬聖人，聖人何意無權？如此抑沒，義不可依。又北地師以前五為權，後五為實。此皆人情耳。

Next is determining the provisional and the real. Master Guangzhai took the first five suchnesses as provisional, belonging to ordinary beings; the next four suchnesses as real, belonging to noble ones; and the last one suchness as concluding the provisional and the real collectively. He cited the verse as proof, saying: '"Such great effect and retribution"—because of "great", one knows it is real; "various natures and appearances"—therefore one knows it is provisional.' I fear this is not so. The meaning of 'great' has three senses: great, manifold, and superior. If one takes 'great' to be real, one should also take 'manifold' and 'superior'. How could the designation 'various' not have the meaning of manifold? If one says the provisional belongs to ordinary beings, why would ordinary beings have no real? If the real belongs to noble ones, why would noble ones have no provisional? To diminish and eliminate them like this is a meaning that cannot be relied upon. Furthermore, the masters of the northern region took the first five as provisional and the latter five as real. These are all merely human conjectures.