法華玄論 4.167

4.167

答：異解紛綸。今以上定林寺鏡師《淨名玄論》釋之。鏡師云「觀空之心不能嚴土者，此是慧無方便故縛也。觀空之心即能嚴土者，此是慧有方便故解也。若嚴土之心不能觀空者，此方便無慧故縛也。嚴土之心即能觀空者，方便有慧故解也。」什公大意與此似同。有人言：二慧互相資。方便照有而能資空，故能觀空而不取證。二乘無有中行願資，故入空便證。是知方便資空而不證空也，空慧導有令入有不著。若無空觀導有則涉有取著，如凡夫也。

Answer: Divergent interpretations abound. We now explain them using Master Jing of the Upper Dinglin Monastery's Profound Treatise on the Vimalakīrtinirdeśa-sūtra. Master Jing says, "When a mind contemplating emptiness cannot adorn the land, this is wisdom lacking skillful means and is therefore bondage. When a mind contemplating emptiness can forthwith adorn the land, this is wisdom possessing skillful means and is therefore liberation. If a mind adorning the land cannot contemplate emptiness, this is skillful means lacking wisdom and is therefore bondage. When a mind adorning the land can forthwith contemplate emptiness, this is skillful means possessing wisdom and is therefore liberation." Master Kumārajīva's general drift seems identical to this. Someone said: The two wisdoms mutually assist each other. Skillful means illuminates existence and is able to assist emptiness; therefore one can contemplate emptiness without grasping realization. The two vehicles lack the assistance of vows and practices in the middle; therefore upon entering emptiness they immediately realize it. Thus we know skillful means assists emptiness so that one does not realize emptiness; wisdom regarding emptiness guides existence, causing one to enter existence without clinging. If one lacked the contemplation of emptiness to guide existence, then entering existence one would grasp and cling, like ordinary worldlings.