妙法蓮華經玄義 9.76

9.76

三、傍正料簡者，眾經半滿小大之殊，體有傍正。正即實相，傍即偏真。偏真或時含實相，實相或時帶偏真，而通稱實相。故《中論》云：「實相三人共得」，共得者，即偏真也。《大經》云：「聲聞之人，但見於空」，空即傍也。「智者見空及與不空」，不空即正也。此經云：「我等昔日同入法性」，法性即傍也。「今日安住實智中」，實智中即正也。小乘三法印此傍也；通教帶傍明正也；別、圓但明於正、不復論傍。

Third, in discerning the secondary and the primary: sūtras differ regarding the half-word and full-word teachings, and the Hinayana and Mahāyāna; thus their substance has secondary and primary aspects. The primary is the real mark, while the secondary is the biased truth. Sometimes the biased truth contains the real mark, and sometimes the real mark carries the biased truth, yet both are generally designated the real mark. Thus the Madhyamaka-śāstra states: “The real mark is jointly attained by the three kinds of persons.” That which is ‘jointly attained’ is the biased truth. The Mahāparinirvāṇa-sūtra states: “Śrāvakas perceive only emptiness”—emptiness being the secondary; “the wise perceive both emptiness and non-emptiness”—non-emptiness being the primary. This sūtra states: “Formerly we all entered into the dharma-nature”—the dharma-nature being the secondary; “Today we dwell securely in real wisdom”—dwelling in real wisdom being the primary. The three dharma seals of the Hinayana are the secondary; the shared teaching carries the secondary to clarify the primary; the distinctive and perfect teachings clarify only the primary and no longer discuss the secondary.