妙法蓮華經文句 3.68

3.68

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.