法華玄義釋籤 5.28

5.28

諦本無四，諦秖是理，理尚無一云何有四？故知依如來藏同體權實，依大悲力無緣誓願，物機所扣不獲而用，機宜不同致法差降，從一實理開於權理，權實二理能詮教殊，故有四種差別教起。涅槃實後暫用助圓，故須具用偏圓事理，故今引之以顯誠證。三偏一圓界內界外各一事理，故成四種。

Truths fundamentally are not four; a truth is simply principle. Principle does not even have 'one'—how could there be four? Therefore we know that relying on the provisional and the real of the identical essence in the Tathāgata-garbha, and relying on the unconditioned vows of the power of great compassion, when the capacities of beings make an appeal, it cannot but function. Because the dispositions of capacities differ, this brings about gradations in the dharmas: from the one real principle, provisional principles are unfolded, and the teachings that express the two principles—provisional and real—differ; hence the four different teachings arise. In the Nirvāṇa [Sūtra], after [revealing] the real, they are temporarily employed to assist the perfect [teaching]; therefore, both biased and perfect, phenomenon and principle, must be fully utilized. Hence it is cited now to display authentic verification. Three biased and one perfect, with one phenomenon and one principle each for within the realms and beyond the realms, thus constitute the four kinds.