妙法蓮華經文句 3.67

3.67

復次如來自證權實俱不可說，愍念眾生說自證之權為門，於物非宜，眾生不能得入，故自證亦不可說。說別權實為門，利者得入，鈍者不入，於物非宜，別權實亦不可說。說三藏權實為門，利者密入，鈍者亦不入，於物非宜，亦不可說。說三種化他權實為門，利者得入、鈍亦不入，於物非宜，亦不可說。說二種化他權實為門，於利者得入，鈍亦不入，亦不可說，於物非宜。捨三種化他權實，但說自行之權，於利者鈍者俱得入，從始至終以方便為門，是故如來稱歎方便。釋品云，方便為入實之門，即此意也。前一番，明如來能知方便、能用方便，此一番明行者能隨順方便（云云）。

Furthermore, both the expedient and the real of the Tathāgata's own realization are ineffable. Taking pity on sentient beings, he expounds the expedient of his own realization as a gate; yet this is not suitable for creatures, and sentient beings cannot enter, so his own realization is also ineffable. Expounding the distinctive expedient and real as a gate, the sharp can enter but the dull cannot; this is not suitable for creatures, so the distinctive expedient and real is also ineffable. Expounding the Tripiṭaka expedient and real as a gate, the sharp enter secretly, but the dull also cannot enter; this is not suitable for creatures, so it is also ineffable. Expounding the three kinds of expedient and real for converting others as a gate, the sharp can enter, but the dull cannot enter; this is not suitable for creatures, so it is also ineffable. Expounding the two kinds of expedient and real for converting others as a gate, the sharp can enter, but the dull cannot enter; it is also ineffable, being not suitable for creatures. Setting aside the three kinds of converting others' expedient and real, and only expounding the expedient of one's own practice, both sharp and dull can enter; from beginning to end, using expedient means as the gate, the Tathāgata therefore praises expedient means. Explaining the chapter, it is said that expedient means is the gate to enter the real—this is precisely the meaning. The previous turn clarified that the Tathāgata can know expedient means and can use expedient means; this turn clarifies that practitioners can accord with expedient means, and so forth.