妙法蓮華經玄義 3.107

3.107

別權實二智者，體色即空、不空。色、空俱是權智；不空是實智。以此二智，隨百千緣，種種分別；分別雖多，悉為次第二智所攝，故有化他二智。化他二智悉是為緣，皆名為權；自證二智既是證得，悉名為實。以自對他故，有自他二智。就自證權實，自分二智故，有自行二智。此三二智望別含圓二智，悉復是權。何者？以次第故、帶教道故。

Regarding the distinctive provisional and real two wisdoms, they embody form as empty and not empty. Form and emptiness are both provisional wisdom; not empty is real wisdom. Using these two wisdoms to accord with hundreds of thousands of conditions, they make varied distinctions; although distinctions are numerous, all are subsumed under the sequential two wisdoms; hence there are the two wisdoms of transforming others. The two wisdoms of transforming others being entirely for the sake of conditions, they are all called provisional; since the self-realized two wisdoms are realizations attained, they are all called real. Because self is contrasted with other, there are the two wisdoms of self and other. Because one differentiates two wisdoms within one's self-realized provisional and real, there are the self-practice two wisdoms. When these three [sets of] two wisdoms are viewed against the distinctive two wisdoms containing the perfect, they are again all provisional. Why? Because of sequence, and because they carry along the pedagogical path.