法華玄論 4.165

4.165

答：什師注〈問疾品〉云「觀空不證、涉有無著，皆名方便。」似此義也。有人言：雙照空有皆名為實，涉有化人動用之義名為方便。此肇公釋也。其序云「觀感照謂之實，見變動謂之權。」雖是惑者之情，正用此分二智。感照者同照二諦，靜鑒之義故名實也。有人言：觀空為實、鑒有為權。此處處有文，《須真天子經》廣出。又《淨名．問疾品》縛解章四句論之。

Answer: Master Kumārajīva's commentary on the "Inquiring after Illness" chapter says, "Contemplating emptiness without realizing it, and entering existence without clinging—both are called skillful means." It resembles this meaning. Someone said: Illuminating both emptiness and existence is called real; entering existence to transform people in the sense of active function is called skillful means. This is Master Sengzhao's interpretation. His preface says, "Contemplative responsive illumination is called the real; seeing transformations and movements is called the provisional." Although this was the perspective of a questioner, it precisely employs this to distinguish the two wisdoms. Responsive illumination equally illuminates the two truths; in the sense of quiet discernment, it is named real. Someone said: Contemplating emptiness is real; discerning existence is provisional. There are texts on this everywhere; it is extensively presented in the Suvikrāntacintidevaputra-paripṛcchā-sūtra. Furthermore, the four propositions in the section on bondage and liberation in the "Inquiring after Illness" chapter of the Vimalakīrtinirdeśa-sūtra discuss it.