觀音玄義 1.13

1.13

七明權實者，前緣得益，何意不同？良由權巧無方，赴機允當，不失其宜，二智之力，故以此為次也。先權後實者，此就淺深為次也。若依文者，先以實益，次以權度，此隨物為次。若就佛本意，先只為一大事因緣，先顯實益，眾生未堪，後用權度。

Seventh, clarifying the expedient and the real: why are the benefits attained by those conditions previously mentioned not the same? It is truly because upāya is without fixed direction, responds appropriately to capacities, and never misses what is fitting—this is the power of the two wisdoms; hence this comes next in sequence. Putting the expedient first and the real after is the sequence in terms of shallow and deep. If following the text, it first benefits through the real, and next delivers through the expedient—this is the sequence following beings. If in terms of the Buddha's original intention, it is solely for the sake of the one great causal condition: he first reveals the real benefit, and when sentient beings cannot yet bear it, he later employs delivery through the expedient.