妙法蓮華經玄義 3.69

3.69

次、二十智無諦、無照者，無諦無別理，若於四種四諦得悟，不復見諦與不諦，故無諦亦通也。前、七智照生滅之無諦，生生不可說故。次、五智照無生滅之無諦，生不生不可說故。次、四智照無量之無諦，不生生不可說故。次、四智照無作之無諦，不生不生不可說故。前、無諦是權，後、無諦是實，此就言教。若就妙悟同於聖人心中所照者，則不見有權實，故非權非實。空拳誑小兒，誘度於一切。方便說權，方便說實。會理之時，無復權實，故稱非權非實為妙也。

Next, as for the twenty wisdoms as non-truth and non-illumination: non-truth is not a distinct principle. If one attains awakening regarding the four kinds of four truths, one no longer perceives truth or non-truth; thus non-truth also applies throughout. The first seven wisdoms illuminate the non-truth of arising and perishing, because the arising of arising is ineffable. The next five wisdoms illuminate the non-truth of non-arising and non-perishing, because the non-arising of arising is ineffable. The next four wisdoms illuminate the non-truth of the immeasurable, because the arising of non-arising is ineffable. The next four wisdoms illuminate the non-truth of the uncreated, because the non-arising of non-arising is ineffable. The former non-truths are provisional, while the latter non-truth is real; this is according to the spoken teachings. If one considers the wonderful awakening identical to what is illuminated in the minds of the noble ones, then one does not perceive provisional or real; hence it is neither provisional nor real. An empty fist deceives young children in order to entice and save all. Expediently one speaks of the provisional; expediently one speaks of the real. When merging with principle, provisional and real no longer exist; hence calling it neither provisional nor real is termed wonderful.