妙法蓮華經玄義 9.138

9.138

名雖通用，力大差別。藏、通以二智斷四住之疑，生偏真之信。《淨名》雖彈斥二乘及偏行菩薩，亦是界內斷疑生信，不能令小乘及方便菩薩斷大疑生大信。《大品》通意，亦是界內疑斷信生，別意雖在界外，亦未斷近疑生遠信。《華嚴》正意，斷界外疑，生於圓信，亦未斷近生遠。故權實二名雖復通用，而力大異。今經用佛菩提二智，斷七種方便最大無明，同入圓因。破執近迹之情，生本地深信，乃至等覺，亦令斷疑生信。如是勝用，豈同眾經耶？

Although the terms are generally applicable, their powers are greatly distinct. The tripiṭaka and shared teachings use the two wisdoms to sever doubts of the four dwellings and give rise to faith in biased truth. Although the Vimalakīrti-nirdeśa rebukes the two vehicles and the bodhisattvas of biased practice, it also severs doubts and gives rise to faith [only] within the realms; it cannot cause the small vehicle and provisional bodhisattvas to sever great doubts and give rise to great faith. The general intent of the Pañcaviṃśatisāhasrikā is likewise that doubts are severed and faith arises within the realms; although its distinct intent lies beyond the realms, it has not yet severed doubts about the near and given rise to faith in the distant. The primary intent of the Avataṃsaka severs doubts beyond the realms and gives rise to perfect faith, yet it has not severed the near to give rise to the distant either. Therefore, although the two names 'provisional' and 'real' are generally applicable, their powers are greatly different. This present sūtra employs the two wisdoms of the Buddha's bodhi to sever the greatest fundamental ignorance of the seven kinds of provisional [practitioners], causing them to enter together into the perfect cause. Shattering the sentiment of grasping to the near traces, it gives rise to deep faith in the original ground, even causing those up to equal enlightenment to sever doubts and give rise to faith. How could such supreme function be the same as [that of] the other sūtras?