法華文句記 3.174

3.174

次廣解中先破古為四，先述五時教非，次述半滿等非，三「復有」下述雜釋非，四「又有」下述附傍非，如是四失皆稱權實，權即方便，不知將何以釋今品？初五時非者，皆先敘次破，先敘初時，次「今謂」下破者，《大論》破無常但是對治，對治屬事事即無實，但成小宗方便，縱有第一義悉尚非行門三悉方便，豈符今教第一義中權巧方便耶？次破十二年後為般若者，今不暇破其在方等前，但破權實不出通教故云「即空」。引《論》意者，雖空有相即望實成想，尚非般若中實，無實則無同體方便，豈成此經〈方便品〉耶？

Next, in the extensive explanation, first refuting the ancients has four parts: first, describing the errors regarding the teachings of the five periods; next, describing the errors regarding the half and full [word teachings] and so forth; third, from "there are also" onward describes the errors of miscellaneous interpretations; fourth, from "there are further" onward describes the errors of secondary attachments. All four such errors speak of the provisional and the real, where provisional is skillful means, yet without knowing with what to explain the present chapter. Regarding the first error of the five periods, each first describes and then refutes. First describing the first period, next from "I now state" onward refuting it: the Mahāprajñāpāramitā-śāstra's refutation of impermanence is merely a counteractive antidote; counteraction pertains to phenomena, and phenomena are devoid of the real, merely constituting the skillful means of the lesser school. Even if it possesses the supreme-truth siddhānta, it is not yet the skillful means of the three siddhāntas of the gate of practice; how could it accord with the dexterous skillful means within the supreme truth of the present teaching? Next, refuting that [the teaching] after twelve years was the Prajñā: now there is no time to refute its placement before the Vaipulya; it merely refutes that the provisional and real do not go beyond the shared teaching, hence it says "identical with emptiness." The intent of citing the Treatise is: although emptiness and existence are mutually identical, viewed in relation to the real they constitute conceptualization; they are not yet the real within Prajñā, and without the real there is no skillful means of identical essence; how could this constitute the "Skillful Means Chapter" of this sūtra?