維摩經玄疏 2.49

2.49

二、明觀門不同者，即是折、體二種觀門也。如聲聞經所明「折假入生、法二空」者，此如空實手之拳指也；摩訶衍「體假入生、法二空」者，如空鏡像之拳指也。折假入空，名為拙度；體假入空，名為巧度，故《大智論》設巧、拙二醫譬。今釋此諭，如眼病是一，治有巧、拙，拙則針藥，痛楚方差；巧則呪術，不痛自損。損、差是同，見色不異也。故《中論》云：「能說是因緣，善滅諸戲論。」拙度為不善滅，說巧度為善滅也。

Second, in explaining the differences in contemplation-doors, these are the two contemplation-doors of analytical reduction and direct embodiment. As for the 'entering the twofold emptiness of persons and phenomena by analytically reducing the provisional' explained in the śrāvaka sūtras, this is like taking a hand that is truly empty to be a fist with fingers. As for the Mahāyāna 'entering the twofold emptiness of persons and phenomena by directly embodying the provisional', this is like taking a fist with fingers in a mirror image to be empty. Analytically reducing the provisional to enter emptiness is called the clumsy crossing; directly embodying the provisional to enter emptiness is called the skillful crossing. Therefore the Mahāprajñāpāramitopadeśa provides the metaphor of the skillful and clumsy physicians. Now, to explain this metaphor: it is like an eye disease being one, while the treatments are skillful or clumsy. In the clumsy case, with needles and medicines, it is cured only after severe pain. In the skillful case, through incantations, it subsides naturally without pain. The subsiding and curing are identical, and their seeing of colors does not differ. Therefore the Mūlamadhyamakakārikā says: 'He who can teach this dependent origination / Excellently extinguishes all conceptual proliferations.' The clumsy crossing is an inexcellent extinction; the skillful crossing is spoken of as an excellent extinction.