淨名玄論 5.25

5.25

興皇和上講此經，明六種二智為三雙，謂方便實權實、實方便權方便、方便權實權，故有兩實、兩權、兩方便。方便實者，對方便以辨於實，以明知諸法實相，故名為實也。權實者，凡有二義：一就菩薩辨之，如照有為權，就此權中更復明實。如內靜鑒根藥為實、外變動為權，故名權實。又如不病之身，為權中之實，亦名權實也。二約聲聞明權實者，二乘照事之智為權、照苦空之理為實。今以大望小，明一乘之實者，蓋是權名實耳，非究竟實也。次雙云實方便權方便者，實方便謂照實相諸法之智，故云名實方便權方便。權方便者，則對上二乘之實明二乘方便，此是權方便耳。三雙云實權方便權。實權者，從實起權，故名實權。則照空照有此皆是實，但取外用名之為權。又實權者，二乘之權是虛權、菩薩權是實權也。方便權者，此以照空為實、照有為方便。就方便中更復起權，如內照有知於根藥，及外現淨名長者之身，皆名方便。於此方便中更起權用，如示病等。此六門成上長短之義。

When the Upādhyāya of Xinghuang [Temple, Falang,] lectured on this sūtra, he explained six kinds of paired cognitions as three pairs: namely, the 'expedient-real' and the 'provisional-real'; the 'real-expedient' and the 'provisional-expedient'; and the 'expedient-provisional' and the 'real-provisional'. Thus there are two reals, two provisionals, and two expedients.

The 'expedient-real' distinguishes the real in contrast to the expedient; because it clearly knows the dharmatā of all phenomena, it is called the real. The 'provisional-real' has altogether two meanings: First, distinguished with respect to bodhisattvas: just as illuminating existence is provisional, within this provisional one further explains the real. For instance, inwardly and quietly observing faculties and medicines is real, and external transformation and movement is provisional; hence it is called the 'provisional-real'. Again, like the unailing body, it is the real within the provisional; it is also called the 'provisional-real'. Second, explaining the provisional and the real in terms of śrāvakas: the two vehicles' cognition that illuminates concrete affairs is the provisional, while their cognition that illuminates the principle of suffering and emptiness is the real. Now, looking at the small from the standpoint of the great, explaining the real of the One Vehicle [here] is merely a provisional designation of the real; it is not the ultimate real.

The next pair is called the 'real-expedient' and the 'provisional-expedient'. The 'real-expedient' refers to the cognition that illuminates all phenomena of dharmatā; hence it is called the 'real-expedient'. The 'provisional-expedient' explains the expedient of the two vehicles in contrast to the above real of the two vehicles; this is merely the provisional expedient.

The third pair is called the 'real-provisional' and the 'expedient-provisional'. As for the 'real-provisional', the provisional arises from the real, so it is called the 'real-provisional'. That is, both illuminating emptiness and illuminating existence are real, but only the external function is called provisional. Furthermore, as for the 'real-provisional', the provisional of the two vehicles is an unreal provisional, while the provisional of bodhisattvas is a real provisional. As for the 'expedient-provisional', this takes the illumination of emptiness as the real and the illumination of existence as the expedient. Within this expedient, it further gives rise to the provisional: for instance, inwardly illuminating existence to know the faculties and the medicines, as well as externally manifesting the body of the elder Vimalakīrti, are both called expedients. Within this expedient, one further brings forth provisional functions, such as demonstrating illness and so forth. These six gates establish the above meaning of length and shortness.