妙法蓮華經玄義 3.119

3.119

說此七權實、二十一權實，頗用世人所執義不？頗同世人所說語不？頗用諸論所立義不？既不從世人，亦不從文疏，特是推大小乘經，作此釋耳。若破若立，皆是《法華》之意。若巧、拙相形，以通經二智，破三藏經二智；乃至次第、不次第相形，以圓經二智，破別經二智。方便諸經，明智既麁，通經之論，豈得為妙？經論既爾，弘經論人，何勞擊射？任其所說，自有所墮。

In preaching these seven provisionals and reals, and twenty-one provisionals and reals, do we use the meanings adhered to by people of the world? Do we share the words spoken by people of the world? Do we use the meanings established by the various treatises? Neither following people of the world nor following written commentaries, we have made this explanation specifically by investigating the Mahāyāna and Hīnayāna sūtras. Whether refuting or establishing, all follow the intent of the Lotus Sūtra. If the adroit and the clumsy are contrasted, the two wisdoms of the shared sūtras refute the two wisdoms of the Tripiṭaka sūtras; up to the sequential and non-sequential being contrasted, the two wisdoms of the perfect sūtras refute the two wisdoms of the distinctive sūtras. Since the wisdom elucidated in the expedient sūtras is crude, how could treatises explaining the sūtras be wondrous? Since the sūtras and treatises are like this, why should one labor to attack the people who propagate those sūtras and treatises? Whatever they preach naturally falls into its own errors.