維摩經略疏垂裕記 3.59

3.59

三、歎密意，二：初、敘意分科。「佛心非權」等者，佛心空中，故非權實；空中即假，能現權實，良由理具方有事用。約十界通明則九權一實，約四聖別辨則三權一實。今約對四教機，且從別辨，以前六道但是生機之所耳。「三種權實二智」者，自行即聖人心中所證，化他則凡夫心中所解，自他相對即聖凡共論。聖雖照權，對凡名實，以真證故。凡雖照實，對聖名權，以情解故。是知約自行即全奪，唯聖有二智故；約化他即全與，凡夫亦得論二故；自他即半與半奪，於凡奪實而與之權。此意甄明，三如指掌。

Third, praising the secret intent, in two parts: first, stating the intent and dividing the sections. As for "The Buddha's mind is neither provisional [nor real]," and so on, the Buddha's mind abides in emptiness and the middle, hence it is neither provisional nor real; emptiness and the middle are identical to the conventional, able to manifest the provisional and the real. It is truly because principle possesses them that there is phenomenal functioning. Comprehensively explained in terms of the ten realms, there are nine provisional and one real; separately differentiated in terms of the four sages, there are three provisional and one real. Now, in addressing the capacities of the four teachings, we temporarily follow the separate differentiation, because the preceding six destinies are merely the place where capacities arise. As for "the three kinds of the two wisdoms of the provisional and the real," one's own practice is what is realized in the minds of the sages; transforming others is what is understood in the minds of ordinary beings; and comparing oneself and others is discussing sages and ordinary beings together. Although a sage illuminates the provisional, compared to ordinary beings it is called the real, because it is true realization. Although ordinary beings illuminate the real, compared to a sage it is called provisional, because it is sentimental understanding. Therefore we know: in terms of one's own practice, it is completely deprived, because only sages possess the two wisdoms; in terms of transforming others, it is completely granted, because ordinary beings are also allowed to discuss the two; in terms of self and others, it is half granted and half deprived, depriving ordinary beings of the real while granting them the provisional. When this meaning is clearly distinguished, the three are as plain as the palm of one's hand.