維摩經略疏垂裕記 3.59

3.59

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.