妙法蓮華經文句 3.59

3.59

That all dharmas are neither expedient nor real: the text says, 'Neither like this nor different.' It also says: 'Neither does one practice higher, middle, or lower dharmas, conditioned or unconditioned dharmas, real or unreal dharmas; they are neither unreal nor real, just as the true reality.' If all dharmas are entirely expedient, what would not be refuted? Even if there were hundreds of thousands of masters, and each master produced hundreds of thousands of explanations, none would not be expedient. Since what the Tathāgata preaches is still expedient, how much less could human masters avoid being expedient? What was previously cited is entirely expedient. If all dharmas are entirely real, what would not be refuted? 'Only this one matter is real; the other two are not true.' There is only one ultimate path; how could there be many ultimate paths? The various masters cited previously are all refuted and made to enter the real; how could they still cling to their entrenched nests? If all dharmas are both expedient and real, what again would not be refuted? Since everything has both expedient and real, how could one take only one way as correct and reject the different interpretations of others? In each and every dharma there is both expedient and real; one cannot take them as exclusively expedient or exclusively real. If all dharmas are neither expedient nor real, what again would not be refuted? Why make further tumultuous and forced constructions? Even merely listing the terms is already like this; gazing from afar upon the profound view, it is so vast, lofty, and clear, how much more so when discussing the ultimate purport?