妙法蓮華經玄義 2.11

2.11

Next is determining the provisional and the real. Master Guangzhai took the first five suchnesses as provisional, belonging to ordinary beings; the next four suchnesses as real, belonging to noble ones; and the last one suchness as concluding the provisional and the real collectively. He cited the verse as proof, saying: '"Such great effect and retribution"—because of "great", one knows it is real; "various natures and appearances"—therefore one knows it is provisional.' I fear this is not so. The meaning of 'great' has three senses: great, manifold, and superior. If one takes 'great' to be real, one should also take 'manifold' and 'superior'. How could the designation 'various' not have the meaning of manifold? If one says the provisional belongs to ordinary beings, why would ordinary beings have no real? If the real belongs to noble ones, why would noble ones have no provisional? To diminish and eliminate them like this is a meaning that cannot be relied upon. Furthermore, the masters of the northern region took the first five as provisional and the latter five as real. These are all merely human conjectures.