妙法蓮華經文句 3.53

3.53

又有人以四種二慧，初一是權、一是實；次空有二智，觀空不證離二乘，涉有無染出凡夫；次空有內靜為實，外用為權；次金剛前後常、無常為權實。初二慧令生信，次二慧令生解，次二慧令化他，後二慧是果。此諸二慧凡有三轉：初以有為俗、空為真；次空有為俗，非空非有為真；次空有為二，非空非有為不二，二不二皆為俗，非二非不二為真，教智亦然，何故爾？為人悉檀故。自有人聞前不悟，聞後即悟，是故二諦不同。又如來常依二諦說法，故二諦有三門。又佛教雖多，不出三門。又漸引眾生故，凡夫計心形是實，蓋非實也，法性空乃真耳，凡夫即捨有取空，故說空有皆是俗，非空非有乃是真。或者捨二邊復滯中道，故第三遠離二邊不著中道，乃是真。此為五乘人。初引凡夫生信出有，次引二乘令入中，次引菩薩令中偏俱捨。又為學中者，謂三假為世，三假空為真。此但得初意。次非三假，空有皆俗，非空非有為真（云云）。

There is also someone who explains using four kinds of two wisdoms: first, one is expedient and one is real; next, the two wisdoms of emptiness and existence, where contemplating emptiness without realizing it departs from the two vehicles, and engaging with existence without defilement emerges from ordinary beings; next, internal tranquility in emptiness and existence is real, and external application is expedient; next, permanence and impermanence before and after the vajra[-like samādhi] are expedient and real. The first two wisdoms generate faith; the next two wisdoms generate understanding; the next two wisdoms convert others; and the final two wisdoms are the fruit. These various two wisdoms comprise three turns: first, taking existence as conventional and emptiness as ultimate; next, taking emptiness and existence as conventional, and neither-emptiness-nor-existence as ultimate; next, taking emptiness and existence as dual, neither-emptiness-nor-existence as non-dual, both dual and non-dual as conventional, and neither-dual-nor-non-dual as ultimate. Teaching and wisdom are also like this. Why is this so? Because of the individual adaptation siddhānta. There are those who do not awaken upon hearing what came before, but awaken upon hearing what comes after; therefore, the two truths are not the same. Furthermore, the Tathāgata always preaches the Dharma based on the two truths, and therefore the two truths have three gates. Furthermore, although the Buddhist teachings are numerous, they do not go beyond the three gates. Furthermore, because beings are guided gradually: ordinary beings grasp mind and physical form as real, but they are indeed not real; only the emptiness of dharma-nature is true. Ordinary beings then abandon existence and grasp emptiness; therefore it is taught that emptiness and existence are both conventional, and neither-emptiness-nor-existence is true. Some abandon the two extremes but again stagnate in the Middle Way; therefore, the third [turn], transcending the two extremes without clinging to the Middle Way, is true. This is for people of the five vehicles: first guiding ordinary beings to generate faith and emerge from existence; next guiding the two vehicles to enter the Middle; next guiding bodhisattvas to abandon both the Middle and the extremes. Furthermore, for those studying the Middle, they consider the three designations as worldly, and the emptiness of the three designations as ultimate. This grasps only the initial meaning. Next, it is not the three designations: emptiness and existence are both conventional, and neither-emptiness-nor-existence is true, and so on.