妙法蓮華經文句 3.53

3.53

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.