妙法蓮華經玄義 3.106

3.106

又，體法顯中權實二智者，體色即空不空，一切法趣空不空。了色是權智；空不空、一切法趣空不空是實智。為緣說二，緣既無量，說亦無量；無量之說悉為顯中二智所攝，故有化他二智。化他二智既是隨緣，悉名為權；自證二智既是證得，悉名為實。以自望他故，有自行化他二智。就自證二智，更分權實。此三二智望別權實二智，悉皆是權。何者？帶即空及教道方便故。

Furthermore, regarding the provisional and real two wisdoms of embodying phenomena manifesting the middle, they embody form as empty and not empty, and all phenomena tend toward the empty and not empty. Understanding form is provisional wisdom; empty and not empty, and all phenomena tending toward the empty and not empty, is real wisdom. Preaching the two for the sake of conditions, since conditions are immeasurable, the preachings are also immeasurable; the immeasurable preachings are entirely subsumed under the two wisdoms manifesting the middle; hence there are the two wisdoms of transforming others. Since the two wisdoms of transforming others accord with conditions, they are all called provisional; since the self-realized two wisdoms are realizations attained, they are all called real. Because one looks at others from the standpoint of oneself, there are the two wisdoms of self-practice and transforming others. Within the self-realized two wisdoms, provisional and real are further differentiated. When these three [sets of] two wisdoms are viewed against the distinctive provisional and real two wisdoms, they are all provisional. Why? Because they carry along identity-with-emptiness and the expedients of the pedagogical path.