妙法蓮華經玄義 3.109

3.109

圓權實二智者，即色是空、不空，一切法趣色、趣空、趣不空。一切法趣色、趣空是權智；一切法趣不空是實智。如此實智即是權智，權智即實智，無二無別。為化眾生，種種隨緣、隨欲、隨宜、隨治、隨悟。雖種種說，悉為圓二智所攝，故有化他二智。化他二智既是隨情，悉復是權；自證二智，悉名為實。就自證中，更分二智，故有三種不同也。此之二智，不帶析法等十八種二智方便，唯有真權、真實，名佛權實。如經：「如來知見廣大深遠，方便波羅蜜皆悉具足。」獨稱為妙，待前為麁。

Regarding the perfect provisional and real two wisdoms, form itself is empty and not empty, and all phenomena tend toward form, tend toward emptiness, and tend toward not empty. All phenomena tending toward form and tending toward emptiness is provisional wisdom; all phenomena tending toward not empty is real wisdom. Such real wisdom is precisely provisional wisdom, and provisional wisdom is precisely real wisdom—without duality and without distinction. In order to transform sentient beings, one responds variously according with conditions, desires, suitabilities, remedies, and awakenings. Although the preachings are manifold, all are subsumed under the perfect two wisdoms; hence there are the two wisdoms of transforming others. Since the two wisdoms of transforming others accord with sentiment, they are again all provisional; the self-realized two wisdoms are all called real. Differentiating two wisdoms further within self-realization, there are thus three different kinds. These two wisdoms do not carry along the eighteen kinds of expedients of the two wisdoms such as analyzing phenomena; they have only true provisional and true real, which are called the Buddha's provisional and real. As the sūtra says: 'The Tathāgata's knowledge and vision are vast and profound; his perfection of expedients is fully complete.' This alone is called wondrous; relative to what precedes, the former are crude.