大乘玄論 4.10

4.10

六智門第七。興皇和上昔講此經，明六種二智，以為三雙，謂方便實權實、實方便權方便、方便權實權，故有兩實、兩權、兩方便也。方便實者，對方便以辨於實，謂知實相慧故名為實也。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、外反動為權，故名權實。又如不病之身為權中之實，亦明權實。二約聲聞明權實者，二乘照事中之智為權，鑒苦空之理為實。今以大望小，明二乘之實者蓋是權明實耳，非究竟實也。次雙云實方便權方便者，實方便即對照實相之智名為實方便，權方便者即對上二乘之實明二乘方便，此是權方便耳。三雙云實權方便權者，實權即從實起權，故名實權。如照空有皆名為實，但取外用目之為權。又實權者，二乘之權此是虛權，菩薩之權名為實權。方便權者，此以照空為實，照有為方便。就方便中更復起權，如內照有為實、外動用為權。此之六門，成長短義也。

Section Seven: The Six Gnoses. When the Upādhyāya of Xinghuang formerly lectured on this sūtra, he clarified six kinds of paired gnosis, taking them as three pairs: namely, expedient real and provisional real; real expedient and provisional expedient; expedient provisional and real provisional. Thus there are two reals, two provisionals, and two expedients. As for the 'expedient real': contrasting it with the expedient to discern the real, the wisdom that knows the real mark is therefore called real. Regarding 'provisional real', there are generally two meanings: First, discerning it in terms of the bodhisattva, as observing existence is provisional; within this provisional one further explains the real, as internally and quiescently inspecting faculties and remedies is real, and externally responding with activity is provisional, hence called 'provisional real'. It is also like the unailing body being the real within the provisional, which likewise explains the 'provisional real'. Second, clarifying provisional and real in terms of the śrāvaka: the two vehicles' gnosis observing things in concrete events is provisional, while their inspection of the principle of suffering and emptiness is real. Now, looking at the small from the standpoint of the great, clarifying the real of the two vehicles is merely a provisional explanation of the real, not the ultimate real. Next, as for the pair called 'real expedient and provisional expedient': 'real expedient' is named real expedient in contrast to the gnosis observing the real mark; 'provisional expedient' clarifies the expedient of the two vehicles in contrast to the above-mentioned real of the two vehicles—this is merely the provisional expedient. Third, regarding the pair called 'real provisional and expedient provisional': 'real provisional' means that from the real one gives rise to the provisional, hence it is called real provisional. For instance, observing both emptiness and existence is called real, but merely taking external function designates it as provisional. Furthermore, as for 'real provisional', the provisional of the two vehicles is a false provisional, whereas the provisional of the bodhisattvas is named the real provisional. As for 'expedient provisional', this takes observing emptiness as real and observing existence as expedient. Within the expedient one further gives rise to the provisional, as internally observing existence is real and externally operating in activity is provisional. These six gates establish the meaning of long and short.