妙法蓮華經玄義 7.185

7.185

○第八、明權實者，照迹中十麁之境為權，照迹中十妙之境為實，乃至中間三世所照十麁之境為權，十妙之境為實。若權若實，悉皆是迹，迹故稱權。如是中間無量，無量不可說節節權實，餘經尚無中間一番之權，況一番之實！尚無中間一番權實，況無量番！尚無中間權實，況有本地權實！中間權實皆名為權，本初照十麁十妙皆名為實。迹權本實俱不思議，不思議即是法性，法性之理，非古非今，非本非迹，非權非實，但約此法性論本迹權實麁妙耳。但以世俗文字有去來今，非謂菩提有去來今也。

[Section] 8: In clarifying the provisional and the real: illuminating the realm of the ten coarsenesses within the traces is the provisional, and illuminating the realm of the ten subtleties within the traces is the real; up to illuminating the realm of the ten coarsenesses across the three periods of the interim being the provisional, and the realm of the ten subtleties being the real. Whether provisional or real, all are traces; because they are traces, they are called provisional. In this way, across the interim there are countless, innumerably ineffable iterations of provisional and real; other sūtras do not even have a single round of the provisional in the interim, let alone a single round of the real! They do not even have a single round of the provisional and the real in the interim, let alone countless rounds! They do not even have the provisional and the real in the interim, let alone the provisional and the real of the original ground! The provisional and real of the interim are all called provisional, while at the very origin illuminating the ten coarsenesses and the ten subtleties is entirely called the real. The provisional of the traces and the real of the original source are both inconceivable; the inconceivable is none other than dharma-nature. The principle of dharma-nature is neither ancient nor present, neither original source nor trace, neither provisional nor real; it is merely with reference to this dharma-nature that original source and traces, provisional and real, coarse and subtle, are discussed. It is only because conventional words have past, future, and present; it does not mean that bodhi has past, future, and present.