法華玄論 4.173

4.173

答：佛經有種種之說，隨人隨義用之，不得定執。如《須真天子波若經》下卷明二慧有三十許異，可尋之也。又今略示諸異。經自有但就空分二慧，如觀空為實慧，知空亦復空，故不證空名方便慧。自有但就有中分二慧，如《淨名經》以身不疾為實，身疾為方便。又云觀身苦空無我為實，處生死化物為方便也。自有空有分二慧，如前釋。自有福慧分二慧，以慧為實，以福為權。自有就自他分二慧，自行為實，化他為權。自有大乘為實，小乘為權。皆可隨文用之，各有旨也。

Answer: The Buddhist sūtras have various explanations; one should apply them according to the person and the meaning, and not adhere to one rigidly. For example, the lower fascicle of the Suvikrāntacintidevaputra-prajñāpāramitā-sūtra explains that the two wisdoms have some thirty differences; one may search them out. Furthermore, we now briefly indicate various distinctions. The sūtras of themselves distinguish the two wisdoms solely in terms of emptiness: as contemplating emptiness is real wisdom, and knowing that emptiness is also empty so that one does not realize emptiness is called skillful means wisdom. They of themselves distinguish the two wisdoms solely in terms of existence: as the Vimalakīrtinirdeśa-sūtra takes the body being free of illness as real, and the body having illness as skillful means; it also says that contemplating the body as suffering, empty, and without self is real, while abiding in saṃsāra to transform beings is skillful means. They of themselves distinguish the two wisdoms in terms of emptiness and existence, as explained above. They of themselves distinguish the two wisdoms in terms of merit and wisdom, taking wisdom as real and merit as provisional. They of themselves distinguish the two wisdoms in terms of oneself and others, taking self-cultivation as real and transforming others as provisional. They of themselves take the Great Vehicle as real and the Small Vehicle as provisional. All can be applied according to the text, each having its purpose.