妙法蓮華經玄義 3.104

3.104

體法權實二智者，體森羅之色，即是於空。即色是權智，即空是實智。《大品》云：「即色是空，非色滅空。」正是此義。為緣說二，緣別不同，說亦種種；雖復異說，悉為化他權實所攝，故有化他二智。化他二智既是隨情，皆束為權；內證權實既是自證，悉名為實。以自之實對他之權，故有自行化他二智也。就自證得又分權實，故有自行二智也。此三二智望含中二智，復皆名權。何者？無中道故（云云）。

Regarding the provisional and real two wisdoms of embodying phenomena, they embody the forms of manifold phenomena as being empty. Form being empty is provisional wisdom; emptiness being form is real wisdom. The Pañcaviṃśatisāhasrikā-prajñāpāramitā states: 'Form itself is emptiness; emptiness is not the annihilation of form.' This is precisely the meaning. Preaching the two for the sake of conditions, because conditions are distinct and not the same, the preachings are also manifold; although there are diverse preachings, all are subsumed under the provisional and real of transforming others; hence there are the two wisdoms of transforming others. Since the two wisdoms of transforming others accord with sentiment, they are collectively grouped as provisional; since inner realization of the provisional and real is self-realization, they are entirely called real. Contrasting one's own real with the other's provisional, there are the two wisdoms of self-practice and transforming others. Differentiating provisional and real within what is self-realized, there are the self-practice two wisdoms. When these three [sets of] two wisdoms are viewed against the two wisdoms containing the middle, they are again entirely called provisional. Why? Because they lack the middle way, and so forth.