妙法蓮華經玄義 3.108

3.108

別含圓權實二智者，色空、不空，一切法趣不空。色空名權智；一切法趣不空為實智。以此二智隨百千緣，種種分別；分別雖多，悉為別含圓二智所攝，故有化他二智。化他二智既是為緣，悉皆是權；自證二智既是證得，悉名為實。自他相望，共為二智。就自證得，更分權實，故有自行二智。此三二智望圓二智，悉復是權。何者？帶次第及教道故。

Regarding the distinctive provisional and real two wisdoms containing the perfect, form is empty, and not empty, and all phenomena tend toward the not empty. Form and emptiness are called provisional wisdom; all phenomena tending toward the 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 distinctive two wisdoms containing the perfect; hence there are the two wisdoms of transforming others. Since the two wisdoms of transforming others are for the sake of conditions, they are all provisional; since the self-realized two wisdoms are realizations attained, they are all called real. Viewing self and other in contrast, they together constitute two wisdoms. Further 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 perfect two wisdoms, they are again all provisional. Why? Because they carry along sequence and the pedagogical path.