法華玄論 2.146

2.146

第六師云「此經既開權顯實，則宜以二智為宗。開三即是明權，顯一所謂辨實。以下開近顯遠，義亦例然。開近謂權，顯遠為實。」未詳作者。評曰：權實二慧總貫一經，誠如所說。考斯權實唯是果智，終以果為宗，同前評矣。又若以權實為宗，則應具以三一為體。今不可以三一為體，何得以權實為宗？又初段開權顯實，宜名權實二智；後章開近顯遠，宜稱本迹二身。若皆用權實，則身智相渾也。

The sixth master stated: "Since this sūtra opens the provisional to reveal the real, it should take the two wisdoms as its central tenet. Opening the three is precisely clarifying the provisional, and revealing the one is precisely distinguishing the real. Below, opening the proximate to reveal the distant follows the same principle: opening the proximate is called the provisional, and revealing the distant is the real." The author is not known. Critique: The two wisdoms, provisional and real, run through the entire sūtra as a whole, truly as stated. However, examining this provisional and real, they are solely the wisdom of the result; in the end it takes the result as the central tenet, which is identical to the previous critique. Furthermore, if one takes provisional and real as the central tenet, one should fully take the three and the one as the substance. If one cannot now take the three and the one as the substance, how can one take provisional and real as the central tenet? Moreover, the first section opens the provisional to reveal the real and is properly named the two wisdoms of provisional and real; the later chapter opens the proximate to reveal the distant and is properly called the two bodies of origin and traces. If one uses provisional and real for both, then body and wisdom will be conflated.