金剛般若經贊述 1.36

1.36

若唯學有以非空，妄想之心更長；唯學空而非有，真智無因而不生起。滅妄想於空門，起真心於有府，有空雙鏡。說教有二種：一、謂隨機，如四諦、二空等理；二、謂顯理而如，說無相、實相等。佛以一音等，《華嚴》云如來一語中演出無邊契經海等，《法華》唯明攝入以彰一乘，《勝鬘》通據出生及攝入也。然《法華》云，若人行五波羅蜜，不及受、持、聽聞《法華》者。約菩提、涅槃總名一乘，故牛車喻於菩提。經云，吾為汝等造作此車，故應當等心各各與之。故《勝鬘》云，行六波羅蜜不及手捉經者。彼據真如為乘也，如彼經文具顯其相也。

If one studies only existence and negates emptiness, the mind of false conceptualization will increase further; if one studies only emptiness and negates existence, true wisdom will have no cause from which to arise. One eliminates false conceptualization at the gate of emptiness, and gives rise to the true mind in the storehouse of existence: existence and emptiness are mirrored together. In expounding the teachings, there are two kinds: first, in accord with faculties, such as the principles of the four noble truths and the two kinds of emptiness; second, directly manifesting the principle in its suchness, expounding the signless, the real sign, and so forth. As for the Buddha using a single voice and so forth, the *Avataṃsaka Sūtra* says that from a single word of the Tathāgata an infinite ocean of sūtras flows forth; the *Lotus Sūtra* only clarifies subsumption and entry so as to display the One Vehicle; the *Śrīmālādevī Sūtra* covers both generation and subsumption/entry. Furthermore, the *Lotus Sūtra* states that if a person practices the five pāramitās, it does not equal receiving, upholding, or hearing the *Lotus Sūtra*. Taking bodhi and nirvāṇa together, they are collectively termed the One Vehicle; hence the ox cart is a metaphor for bodhi. The sūtra says: 'I have made this cart for you, and so with an impartial mind each should be given one.' Therefore the *Śrīmālādevī Sūtra* says that practicing the six pāramitās does not equal holding the sūtra in hand. That relies upon tathatā as the vehicle, as the text of that sūtra fully reveals its characteristics.