法華玄論 4.134

4.134

今所釋義，依諸大乘經論略有四種：一依名釋，謂權是權巧、實為審諦。二相資釋，權是實權、實是權實，實不礙權、權不礙實，雖實而權、雖權而實，故權得以實為義、實得以權為義也。三顯道釋，權以不權為義、實以不實為義，故云一切有無法了達非有無，亦一切權實法了達非權實。四無方釋，《華嚴》云「一中解無量，無量中解一。」若爾，一權得有無量義，無量法得是一權義也。

The explanations now offered, based on various Mahāyāna sūtras and treatises, broadly have four kinds: First, explaining according to the name: namely, provisional is adaptive skill, and real is true and exact. Second, explaining through mutual assistance: the provisional is the provisional of the real, and the real is the real of the provisional; the real does not obstruct the provisional, and the provisional does not obstruct the real; though real it is provisional, though provisional it is real; thus the provisional takes the real as its meaning, and the real takes the provisional as its meaning. Third, explaining by revealing the Way: the provisional takes the non-provisional as its meaning, and the real takes the non-real as its meaning; therefore it is said that in all existent and nonexistent phenomena, one thoroughly understands that they are neither existent nor nonexistent, and in all provisional and real phenomena, one thoroughly understands that they are neither provisional nor real. Fourth, explaining without fixed direction: the Avataṃsaka states, 'Within one, understand the immeasurable; within the immeasurable, understand the one.' If so, a single provisional can have immeasurable meanings, and immeasurable phenomena can be the meaning of a single provisional.