摩訶止觀 6.87

6.87

入假意者：自有但從空入假；自有知空非空，破空入假。夫二乘智斷亦同證真，無大悲故不名菩薩。《華嚴》云：「諸法實性相，二乘亦皆得，而不名為佛。」若論自行，入空有分；若論化物，出假則無。菩薩從假入空，自破縛著，不同凡夫；從空入假，破他縛著，不同二乘。處有不染，法眼識藥，慈悲逗病，博愛無限，兼濟無倦，心用自在。善巧方便如空中種樹；又如仰射空中，筈筈相拄，不令墮地。若住於空，則於眾生永無利益。志存利他，即入假之意也。

Regarding the intention of entering the provisional: some merely enter the provisional from emptiness; some know that emptiness is non-empty, and break emptiness to enter the provisional. Now, the two vehicles in their wisdom and severance also equally realize the real, but because they lack great compassion they are not called bodhisattvas. The Avataṃsaka says: 'The real nature and characteristics of all dharmas are also attained by the two vehicles, yet they are not called Buddhas.' If spoken in terms of self-practice, they have a share in entering emptiness; if spoken in terms of transforming beings, they have none in emerging into the provisional. When a bodhisattva enters emptiness from the provisional, he breaks his own bonds and attachments, unlike an ordinary person; when entering the provisional from emptiness, he breaks the bonds and attachments of others, unlike the two vehicles. Abiding in existence without defilement, his Dharma-eye recognizes medicines, his compassion meets diseases, his universal love is limitless, his relief of others is untiring, and his mental functioning is unconstrained. His skillful expedients are like planting trees in space, or like shooting arrows upward into the sky, arrow-notches striking each other so that none fall to the ground. If one abides in emptiness, there is never any benefit to sentient beings. Setting one's resolve on benefiting others is the intention of entering the provisional.