維摩經略疏垂裕記 2.114

2.114

二、「復次」下，結歸二智。「是順實智」者，內解四理即是一心，即實智也。「是順權智」者，隨機四說，名順權智。四中圓雖是實，既對三教通得名權，以開顯唯圓方名實故。又菩薩隨順既施四教，必歷五時引彼機緣，亦至開顯，今云權智亦得通該。然《法華》名權，即體內方便也。又且順經部以歎其德，不論開顯，故云權智。「順權實二智」者，體內名實、體外名權，內外雖殊，通名方便。今順佛意故得俱包，前順眾生止名權智。後來學者宜在精詳。

Second, from "Furthermore" down, concluding by returning to the two wisdoms. As for "this is compliance with real wisdom," internally understanding that the four principles are the one mind is real wisdom. As for "this is compliance with provisional wisdom," speaking fourfold in accordance with capacities is called compliance with provisional wisdom. Although among the four the perfect is real, when contrasted with the [other] three teachings it may generally be called provisional, because it is only upon opening and revealing that the perfect alone is called real. Furthermore, since the bodhisattvas compliantly apply the four teachings, they must traverse the five periods to guide those capacities and conditions, also leading up to opening and revealing; when provisional wisdom is mentioned here, it may also encompass all of this. However, what the Lotus Sūtra calls provisional is expedient means inherent in the substance. Moreover, temporarily complying with this sūtra's division to praise their virtues does not discuss opening and revealing; hence it is called provisional wisdom. As for "complying with the two wisdoms, provisional and real," what is inherent in the substance is called real, and what is outside the substance is called provisional; though the internal and external differ, both are generally called expedient means. Now, because it accords with the Buddha's intent, both can be encompassed; previously, according with sentient beings was named only provisional wisdom. Later scholars should examine this meticulously.