妙法蓮華經文句 3.68

3.68

復次，如來自證修道所得，於一切方便即是真實，而此真實不可得說；雖能說之，眾生不能即實，以方便力，帶不即說一即，利者能即、鈍不能即；又純說一不即，利者密即、鈍者不即；又帶三不即說一即，利者能即、鈍者不即；又帶二不即說一即，利者能即、鈍者不即；又廢三不即，純說一切即，利鈍者俱能即，於方便得見真實。上兩意用方便從方便，此一意即方便即真實，真實即圓因，圓因即自行之方便，如此自行方便今始證入。上釋品云，方便者即是真實，從自行方便得名，故言方便品。

Furthermore, what the Tathāgata has attained through cultivating the path in his own realization is that all expedient means are precisely the real; yet this reality cannot be spoken. Although he can speak it, sentient beings cannot immediately identify with the real. By the power of expedient means, carrying the non-identical, he expounds the one identical: the sharp can identify, but the dull cannot identify. Again, purely expounding the one non-identical: the sharp secretly identify, but the dull do not identify. Again, carrying the three non-identicals, he expounds the one identical: the sharp can identify, but the dull cannot identify. Again, carrying the two non-identicals, he expounds the one identical: the sharp can identify, but the dull cannot identify. Again, abolishing the three non-identicals, he purely expounds that all are identical: both sharp and dull can identify, and in expedient means they are able to see the real. The two meanings above employ expedient means and proceed from expedient means; this one meaning is that expedient means is precisely the real. The real is precisely the perfect cause, and the perfect cause is precisely the expedient of one's own practice; such an expedient of one's own practice is now for the first time realized and entered. Explaining the chapter above, it is said that expedient means is precisely the real; taking its name from the expedient of one's own practice, it is therefore called the Expedient Means Chapter.