法華玄論 7.35

7.35

五乘義者，前序經一雨一雲大意者，教雖萬差終表一道，所表之道無二、能表之教亦一，但隨五種根情，故有五乘教異。既隨物說五則五乘皆權，五乘既權則以不五為實，以對破五病故以不五為實也。然五既不實則不五亦權，故凡涉名言皆非究竟，但為漸誘眾生故開五不五，至道寂寥何五不五耶？

Regarding the meaning of the five vehicles: The overarching meaning of the sūtra's 'one rain and one cloud' set forth above is that although teachings have myriad differences, they ultimately express a single path. The path expressed is without duality, and the teaching that expresses it is also one. It is only in accordance with the five kinds of faculties and sentient grasping that there are differences in the teachings of the five vehicles. Since the five are preached in accordance with beings, then all five vehicles are provisional. Since the five vehicles are provisional, what is not-five is taken as real; because it refutes the five sicknesses, what is not-five is taken as real. However, since the five are not real, what is not-five is also provisional. Therefore, whatever involves words and names is not ultimate; it is merely to gradually entice sentient beings that the five and the not-five are set forth. In the tranquility of the ultimate path, where could there be five or not-five?