法華文句記 5.137

5.137

然初一說以權實相對，即實不可說、說屬於權，三權是數故一實非數。次生滅不生滅相對，即不生滅不可言宣，此小衍相對也。亦是事理相對，故向三乘之言通指衍教故也。此約實理權教對辯。第三即是偏真之理，對偏四門，偏真之理亦不可宣，是則大小兩理俱不可說，方便為物俱可得說，雖俱可說佛意在大，眾生於實並非其宜，故思方便非生滅說。

The first explanation contrasts provisional and real: that is, the real cannot be spoken of, and what is spoken belongs to the provisional; the three provisional [vehicles] are numbers, and so the one real is not a number. Next, arising-and-perishing and non-arising-and-non-perishing are contrasted: that is, non-arising-and-non-perishing cannot be expressed in words; this is the contrast between the Hīnayāna and Mahāyāna. It is also the contrast between phenomena and principle, which is why the words "towards the three vehicles" refer generally to the Mahāyāna teaching. This is an analysis contrasting the real principle with the provisional teaching. The third is the biased true principle contrasted with the biased four gates: the biased true principle also cannot be proclaimed. Thus, both the great and small principles cannot be spoken; as skillful means for beings, both can be spoken. Although both can be spoken, the Buddha's intention rests on the great; for sentient beings, the real is not appropriate, and so he pondered skillful means, which was not an exposition of arising and perishing.