妙法蓮華經文句 3.66

3.66

五、結權實者，此十種通四教，合四十權實。若三藏中自證十法，名自行權實；說己十法利益眾生，名化他權實。化他之十皆合為權，自行之十皆合為實，名為自他權實。餘三教十法，束為三種權實亦如是。又當教各以事理、教行、縛脫、因果四種，為自行權實；各以理教、開合二種，是化他權實；各以體用、漸頓、通別、悉檀四種，為自他權實。其名雖同，其義各異也。別結者，三教若通、若別，當分皆是化他權實，隨他意語故；圓教若通、若別，當分皆是自行權實，隨自意語故。化他之三皆名為權，自行皆名為實。次、結成四句，隨他意語者，即一切法權；隨自意語者，即一切法實；雙取，即一切法亦權亦實；雙非，即一切法非權非實。次、結成三番釋品者，若自行自意者，此文稱道場所得法，《大經》云：「修道得故」，《攝大乘》稱如理如量智，皆是圓教自行權實，隨自意語。佛雖能於此不可說法，方便能說，而眾生不堪，若發軫單說此法取眾生者，即不能得也，故言不可說、不可說也。復置此事，以自行權實，共別教權實，共取眾生者，大機利者直得、鈍者曲得，小機利鈍俱不得，蓋《華嚴》意也。復置此事，單用三藏權實取眾生者，大機利鈍者，密得、顯不得；小機利鈍者，但保於證，取亦不得，蓋三藏意也。復置是事，合用四種權實，共取眾生者，大機利鈍者，曲直俱得；小機利鈍者，保證俱不得，蓋《方等》意也。復置是事，捨三藏權實，用三種權實，共取眾生者，大機利鈍俱得；小機利鈍保證俱不得，蓋《般若》意也。復置是事，捨三種權實，單用圓教自行權實取眾生者，大小機利鈍俱得，蓋《法華》意也。如來智慧靡所不達，明照時宜用與可否，故釋品云，方者諸方法也，便者善巧用也，巧用方法取眾生得，是故殷勤稱歎方便。

Fifth, concluding with the expedient and real: these ten kinds apply across the four teachings, making forty expedients and reals in all. If within the Tripiṭaka teaching one realizes the ten dharmas oneself, this is called the expedient and real of one's own practice; expounding one's own ten dharmas to benefit sentient beings is called the expedient and real of converting others. The ten of converting others are collectively expedient, and the ten of one's own practice are collectively real; this is called the expedient and real of self and other. Compressing the ten dharmas of the remaining three teachings into the three kinds of expedient and real is also like this. Furthermore, within each teaching respectively: phenomenon and principle, teaching and practice, bondage and liberation, and cause and fruition—these four kinds are the expedient and real of one's own practice; principle and teaching, and opening and combining—these two kinds are the expedient and real of converting others; essence and function, gradual and sudden, shared and distinct, and siddhānta—these four kinds are the expedient and real of both self and other. Though their names are the same, their meanings are distinct. Concluding specifically: the three teachings, whether shared or distinctive, within their own domain are all the expedient and real of converting others, because they are spoken according with the minds of others; the perfect teaching, whether shared or distinctive, within its own domain is the expedient and real of one's own practice, because it is spoken according with one's own mind. The three of converting others are all called expedient; that of one's own practice is called real. Next, concluding into four propositions: spoken according with the minds of others means all dharmas are expedient; spoken according with one's own mind means all dharmas are real; taking both together means all dharmas are both expedient and real; negating both means all dharmas are neither expedient nor real. Next, concluding into three turns of explaining the chapter: if in terms of one's own practice and one's own mind, this text calls it the dharma obtained on the bodhimaṇḍa, the Great Sūtra says "attained through cultivating the path," and the Mahāyānasaṃgraha calls it knowledge accordant with principle and knowledge accordant with measure—these are all the expedient and real of one's own practice in the perfect teaching, spoken according with one's own mind. Although the Buddha can skillfully expound through expedient means this ineffable dharma, sentient beings cannot bear it; if from the outset he were solely to expound this dharma to gather sentient beings, he could not succeed, which is why it is said to be ineffable and ineffable. Setting this matter aside, if he uses the expedient and real of his own practice together with the expedient and real of the distinctive teaching to gather sentient beings, those of great capacity who are sharp attain it directly, the dull attain it circuitously, while those of small capacity, sharp and dull alike, do not attain it at all—this is the purport of the Avataṃsaka. Setting this matter aside, if he solely uses the expedient and real of the Tripiṭaka teaching to gather sentient beings, those of great capacity, sharp and dull, attain it secretly but not overtly; those of small capacity, sharp and dull, merely hold fast to their realization, and to gather them also does not succeed—this is the purport of the Tripiṭaka. Setting this matter aside, if he combines all four kinds of expedient and real to gather sentient beings, those of great capacity, sharp and dull, attain both circuitously and directly; those of small capacity, sharp and dull, neither can be gathered while holding fast to their realization—this is the purport of the Vaipulya. Setting this matter aside, if he sets aside the expedient and real of the Tripiṭaka teaching and uses the three kinds of expedient and real to gather sentient beings, those of great capacity, sharp and dull, both attain it; those of small capacity, sharp and dull, holding fast to their realization, do not attain it—this is the purport of the Prajñā. Setting this matter aside, if he sets aside the three kinds of expedient and real and solely uses the expedient and real of the perfect teaching's own practice to gather sentient beings, both great and small capacities, sharp and dull, attain it—this is the purport of the Lotus Sūtra. The Tathāgata's wisdom penetrates everywhere, clearly illuminating what is appropriate to the time, its application, and what is permissible; therefore, explaining the chapter, it is said that "fang" (method) means various methods, and "bian" (convenience/adaptation) means skillful application. Skillfully applying methods succeeds in gathering sentient beings; therefore, he earnestly praises expedient means.