維摩經略疏 3.7

3.7

二、同異者，即約四教：一、三藏佛三種二智者，如毘曇有門，照事無常苦等，名為權智；照理無常苦等，名為實智。成實空門，以毘曇事理皆是權智，照諦空理方是實智。如是四門，四悉赴緣說種種二智，皆是化他。二、明自他權實二智者，佛用四悉說上四門，種種權實隨他意語皆是權智；坐道場時，證二諦理不可宣說，即自行實智。三、自行權實二智者坐道場時，證俗諦智究竟分明、法障皆盡，名自行權智；證真諦理究竟分明、正習俱盡，名為實智。二、明通佛三種二智者，一、若用悉檀說三藏三種二智及當教有門照幻化事皆名權智；照幻化理名為實智。若空門明義，照幻化事理皆名權智、照幻化理空即是實智，乃至四門種種權實皆是化他權實二智。二、明自他二智者，總前三藏及當教所明種種權實皆是隨他意語並屬化他權智，佛及八地內心所證皆名實智。三、自行二智者，佛及八地照真俗理即是權實二智。三、別教三種二智者，一、總前藏通三種二智及當教有門分別事相皆為權智，若照如來藏理名為實智。若空門者，照有門事理皆名權智，有門權實畢竟空寂名為實智。二、自他權實二智者，總上二教及當教四門皆是隨他名為權智，佛及十地內證之理名為實智。三、自行權實，二智佛及十地內證不可說真俗之理名為權實二智。四、明圓教三種權實二智者，總前三教及當教有門不斷煩惱照界內外法界種種法門名為權智，不斷煩惱照自性清淨心即是實智。圓空門者，不斷煩惱照界內外事理之有名為權智，照事理皆空名為實智。如是等四門，用四悉說種種二智皆名化他二智。二、明自他二智者，三教及當教種種二智皆是隨他悉是權智，佛及四十一心證不思議二諦之理皆名實智。三、明自行二智者，佛及四十一心內證不思議二諦之理名權實二智。是故文殊請淨名說入不二法門，其即默然，文殊稱歎，意在此也。

Second, identity and difference are treated according to the four teachings. First, as for the three types of two wisdoms of the Buddha of the Tripiṭaka [Teaching]: as in the Abhidharma's gate of existence, illuminating facts as impermanent, suffering, and so forth is named provisional wisdom; illuminating the principle of impermanence, suffering, and so forth is named real wisdom. The Satyasiddhi's gate of emptiness considers that both facts and principle in the Abhidharma are provisional wisdom, and only illuminating the empty principle of truth is real wisdom. In this manner, the four gates using the four siddhāntas to respond to conditions and expound various two wisdoms are all transforming others. Second, explaining the provisional and real two wisdoms of both self and other: when the Buddha uses the four siddhāntas to expound the above four gates, the various provisional and real [teachings] uttered in accordance with others' minds are all provisional wisdom; when sitting at the site of enlightenment, the realization of the principle of the two truths cannot be spoken, which is the real wisdom of self-practice. Third, the provisional and real two wisdoms of self-practice: when sitting at the site of enlightenment, the wisdom realizing conventional truth is completely distinct and obstacles of phenomena are exhausted, which is named provisional wisdom of self-practice; realizing the principle of ultimate truth completely distinctly, with both fundamental and residual defilements exhausted, is named real wisdom. Second, explaining the three types of two wisdoms of the Buddha of the Common [Teaching]: first, if using the siddhāntas to expound the three types of two wisdoms of the Tripiṭaka, and within this teaching's gate of existence illuminating illusory facts, these are all named provisional wisdom; illuminating illusory principle is named real wisdom. If expounding the meaning according to the gate of emptiness, illuminating illusory facts and principle are both named provisional wisdom, and illuminating the emptiness of illusory principle is real wisdom; and so forth, the various provisional and real aspects across the four gates are all the provisional and real two wisdoms of transforming others. Second, explaining the two wisdoms of self and other: comprehensively, the various provisional and real aspects expounded in the preceding Tripiṭaka and this teaching are all utterances in accordance with others' minds and belong to the provisional wisdom of transforming others; that which is internally realized by the Buddha and the eighth stage (bhūmi) is all named real wisdom. Third, the two wisdoms of self-practice: the Buddha and the eighth stage illuminating the principles of ultimate and conventional [truth] are precisely the provisional and real two wisdoms. Third, the three types of two wisdoms of the Distinct Teaching: first, comprehensively, the preceding three types of two wisdoms of the Tripiṭaka and Common teachings, as well as distinguishing phenomena and characteristics in this teaching's gate of existence, are all provisional wisdom; illuminating the principle of the tathāgatagarbha is named real wisdom. As for the gate of emptiness, illuminating the facts and principle of the gate of existence is named provisional wisdom, and the ultimate emptiness and quiescence of the provisional and real of the gate of existence is named real wisdom. Second, the provisional and real two wisdoms of self and other: comprehensively, the two teachings above and the four gates of this teaching are all in accordance with others and named provisional wisdom; the principle internally realized by the Buddha and the tenth stage is named real wisdom. Third, the provisional and real of self-practice: the principle of ineffable ultimate and conventional [truth] internally realized by the Buddha and the tenth stage is named the provisional and real two wisdoms. Fourth, explaining the three types of provisional and real two wisdoms of the Perfect Teaching: comprehensively, the preceding three teachings, and within this teaching's gate of existence, without severing afflictions illuminating the various gates of phenomena within the realms of phenomena inside and outside the threefold world, is named provisional wisdom; without severing afflictions illuminating the inherently pure mind is real wisdom. As for the perfect gate of emptiness, without severing afflictions illuminating the existence of facts and principle inside and outside the threefold world is named provisional wisdom; illuminating both facts and principle as empty is named real wisdom. In this manner, across the four gates, expounding the various two wisdoms using the four siddhāntas are all named the two wisdoms of transforming others. Second, explaining the two wisdoms of self and other: the various two wisdoms of the three teachings and this teaching are all in accordance with others and are entirely provisional wisdom; that which is realized by the Buddha and the forty-one minds concerning the principle of the inconceivable two truths is all named real wisdom. Third, explaining the two wisdoms of self-practice: the principle of the inconceivable two truths internally realized by the Buddha and the forty-one minds is named the provisional and real two wisdoms. Therefore, when Mañjuśrī requested Vimalakīrti to speak of entering the Dharma-gate of non-duality and he remained silent, Mañjuśrī praised him—the meaning lies right here.