觀音玄義記 2.30

2.30

七、簡權實，二：初、定文立難。真即是實、假即是權，答文備見四種相也。二、立句答通，二：初、詳論互具。真智冥應脫有淺深，七難二求免事中之苦，脫權也。離三毒根，成佛無疑，脫障實惑也。權智顯應得度不同，見身聞法破惑顯理，度實也。事中怖難得無畏者，度權處也。機熟之者，對此二智得權實理，名俱度。離淺深障，名俱脫。機生返此，是故俱名不度不脫。二、據說且分。

Seventh, distinguishing the provisional and the real, in two parts: first, settling the text and posing the difficulty. The true is the real, and the conventional is the provisional; in the text of the reply, the four kinds of marks are fully seen. Second, establishing propositions to answer and resolve [the difficulty], in two parts: first, discussing in detail their inherent mutual inclusion. In the unmanifest response of real wisdom, liberation has shallower and deeper [aspects]: being freed from the suffering within concrete phenomena regarding the seven perils and two seekings is provisional liberation; departing from the roots of the three poisons and attaining Buddhahood without doubt is liberating from the defilements that obstruct the real. In the manifest response of provisional wisdom, crossing over differs: seeing the body and hearing the Dharma, breaking defilements and revealing the principle, is crossing over to the real; attaining fearlessness amid worldly terrors and perils is crossing over the provisional realm. For those whose capacities are mature, encountering these two wisdoms to attain the provisional and real principles is called 'both crossing over'; departing from shallow and deep obstructions is called 'both being liberated'. For those whose capacities are raw, the opposite is true; therefore, it is called 'neither crossing over nor being liberated'. Second, dividing them tentatively according to the exposition.