妙法蓮華經玄義 3.102

3.102

若析法權實二智者，照森羅分別為權智，盡森羅分別為實智。說此二智，逗種種緣，作種種說，隨種種欲、種種宜、種種治、種種悟，各隨堪任，當緣分別。雖復種種，悉為析法權實所攝，故有化他二智。化他二智，隨緣之說，皆束為權智；若內自證得，若權、若實，俱是實證，束為實智。內外相望，共為二智，故有自行化他權實二智也。就自證權實，唯獨明了，餘人不見，更判權實，故有自行二智也。

As for the provisional and real wisdoms of analyzing phenomena, illuminating the distinctions of manifold phenomena is provisional wisdom; exhausting the distinctions of manifold phenomena is real wisdom. Preaching these two wisdoms suits varied conditions and produces varied preachings, according with varied desires, varied suitabilities, varied remedies, and varied awakenings, each according with capability and discriminating according to conditions. Although manifold, they are entirely subsumed under the provisional and real [wisdoms] of analyzing phenomena; hence there are the two wisdoms of transforming others. The two wisdoms of transforming others, being preachings that accord with conditions, are collectively grouped as provisional wisdom. If one's inner self realizes them, whether provisional or real, both are real realization, and are grouped as real wisdom. Looking at inner and outer in contrast to each other, they together constitute two wisdoms; hence there are the provisional and real two wisdoms of self-practice and transforming others. With regard to one's self-realized provisional and real, they are distinct and clear to oneself alone and unseen by others, and are further differentiated into provisional and real; hence there are the self-practice two wisdoms.