妙法蓮華經玄義 8.71

8.71

四、就偏簡者，諸大乘經，共二乘人帶方便說者，名字既同，義須分別。如《摩訶衍》中云：「三乘之人，同以無言說道斷煩惱。」《中論》云：「諸法實相，三人共得」者，二乘之人雖共稟無言說道，自求出苦，無大悲心，得空則止，鈍根菩薩亦爾。利根菩薩大悲為物，深求實相。共實相者，智如螢火，是故非實；不共實相，智如日光，是故為實。《大經》云：「第一義空名為智慧。」二乘但空，空無智慧；菩薩得不但空，即中道慧。此慧寂而常照，二乘但得其寂，不得寂照，故非實相。菩薩得寂，又得寂照，即是實相。

Fourth, distinguishing by reference to the biased: in the various Mahāyāna sūtras, where they teach in common with persons of the two vehicles while bearing expedient means, the names are identical, so their meanings must be distinguished. As stated in the Commentary on the Great Prajñāpāramitā: 'Persons of the three vehicles equally eradicate afflictions through the ineffable path.' The Mūlamadhyamakakārikā says: 'The real mark of all dharmas is attained in common by the three kinds of persons.' Although persons of the two vehicles together receive the ineffable path, they seek their own release from suffering, lack the mind of great compassion, and halt when they attain emptiness; dull-rooted bodhisattvas are also like this. Sharp-rooted bodhisattvas act for sentient beings out of great compassion and deeply seek the real mark. The shared real mark has wisdom like a firefly's light, and is therefore not real; the unshared real mark has wisdom like sunlight, and is therefore real. The Mahāparinirvāṇa-sūtra says: 'Paramārtha-śūnyatā is called wisdom.' The two vehicles have only emptiness, and their emptiness lacks wisdom; the bodhisattva attains non-mere-emptiness, which is the wisdom of the middle path. This wisdom is quiescent yet ever illuminating; the two vehicles attain only its quiescence and do not attain its quiescent illumination, so it is not the real mark. The bodhisattva attains quiescence and also attains quiescent illumination, which is indeed the real mark.