法華玄論 10.117

10.117

答：正是實方便智耳。知世間音聲即不有，有不聞聞義。既了世間音不有有，即知有不有；若識不聞聞，即知聞不聞。以識不有有、不聞聞義，名為實方便。若知有不有，名為方便實。不有有豈是有？有不有豈是不有？故非有亦非不有，非實非方便，名為中道觀。故觀音之名具三觀，世諦觀、真諦觀、非真俗中道觀也。

Answer: It is precisely real wisdom and skillful-means wisdom. Knowing that mundane sounds are non-existent has the meaning of non-hearing hearing existence. Once one realizes that mundane sounds are non-existent existence, one knows existence is non-existent; if one recognizes that non-hearing is hearing, one knows hearing is non-hearing. Recognizing the meaning of non-existent existence and non-hearing hearing is called real-provisional. If one knows existence is non-existent, it is called provisional-real. How could non-existent existence be existence? How could existing non-existence be non-existence? Therefore it is neither existent nor non-existent, neither real nor provisional; this is called the contemplation of the middle way. Thus the name of Guanyin comprises three contemplations: the contemplation of conventional truth, the contemplation of ultimate truth, and the contemplation of the middle way that is neither ultimate nor conventional.