淨名玄論 5.21

5.21

問：權與方便有何異耶？答：通則無別，皆是善巧之義也。別而為言之，方便則長、權義則短。今總明三意：一者明實相為實、鑒萬法為權。二靜鑒萬法為實、外變動為權。三就動用，以不疾之身為實、託疾方丈為權。初照實相名為實慧，自餘三門皆屬方便，故方便長也。權義短者，但取靜鑒根藥為實，外示變動以去皆屬於權，故權智是方便中之別用，所以言短。問：權與方便既有短長，兩實亦得爾不？答：方便之實，此實則長。以方便既無所不為，實慧亦無所不為；照無不為，而實無所為，是故長也。權智但是有智中外變動用，則實智但是有智中靜鑒之功，故權實俱短也。問：外示變動為權則迹，動無所動為實。但立此二，成權實義不？答：外示變動為權，此是應病授藥。必須內靜鑒根藥為實，方成二慧。空慧不知根藥，知故不成二慧也。

Question: What is the difference between "provisional" (quan) and "upāya" (fangbian)?

Answer: Generally speaking, there is no difference: both have the meaning of skillfulness. Speaking of them distinctly, "upāya" is broad, while the meaning of "provisional" is narrow. I now broadly clarify three meanings:

First, dharmatā is explained as the real, and observing the myriad phenomena is explained as the provisional.

Second, serenely observing the myriad phenomena is the real, and manifesting external transformations is the provisional.

Third, with respect to dynamic application, the body without illness is the real, and feigning illness in the ten-foot room is the provisional.

Initially illuminating dharmatā is called real wisdom; the remaining three gates all belong to upāya, so upāya is broad. The meaning of provisional is narrow because it only takes serenely observing faculties and medicines as the real, while manifesting external transformations onward all belongs to the provisional; hence provisional cognition is a distinct function within upāya, which is why it is called narrow.

Question: Since provisional and upāya have narrowness and breadth, is the same true of the two reals?

Answer: As for the real of upāya, this real is broad. Since upāya leaves nothing undone, real wisdom also leaves nothing undone; illuminating that there is nothing undone, while in reality doing nothing, it is therefore broad. Provisional cognition is merely the function of external transformation within the cognition of existence, and real cognition is merely the efficacy of serene observation within the cognition of existence; hence the provisional and the real are both narrow.

Question: Manifesting external transformations is provisional and thus trace; dynamic action with nothing moved is the real. Does merely establishing these two establish the meaning of provisional and real?

Answer: Manifesting external transformations is the provisional; this is applying medicine in response to the disease. One must necessarily observe the faculties and medicines serenely within as the real, and only then are the two wisdoms constituted. Wisdom of emptiness does not know faculties and medicines; because it knows them, the two wisdoms are constituted.