法華玄論 2.143

2.143

第三宋道場慧觀法師序云「此經以妙一為名，真慧為體。妙一為名者，三乘異流是即非真，終期會歸其乘唯一，其乘唯一謂之妙法。頌曰：是乘微妙，清淨第一，於諸世間，為無有上。真慧為體者，釋迦玄音始唱讚佛慧甚深，多寶歎善則稱平等大慧。頌曰：為說佛慧故，諸佛出於世，唯此一事實，餘二則非真。」其序又云「會三歸一，乘之始也。此明三乘同入一乘，始得信解，故名為始也。覺慧成滿，乘之盛也。此明佛果成滿，謂乘之盛。滅影澄神，乘之終也。此明息迹歸本，明法身常恒，謂乘終也。」慧觀作序竟，以示羅什。什歎曰：「善男子！自不深入經藏，豈能作如是說。」評曰：尋觀此釋，名體具足、因果圓滿，始終兩舉、本迹雙明。文旨允契，如什所歎也。

Third, the preface by Dharma Master Huiguan of Daochang Monastery of the Song dynasty states: "This sūtra takes the 'wondrous one' as its title, and 'true wisdom' as its substance. As for taking the 'wondrous one' as its title: the divergent currents of the three vehicles are precisely not the true; ultimately destined to converge and return, their vehicle is solely one, and that their vehicle is solely one is termed the 'Wondrous Dharma.' A verse says: 'This vehicle is subtle and wondrous, pure and foremost; in all worlds, there is nothing superior to it.' As for taking 'true wisdom' as its substance: the profound voice of Śākya first chanted praises of the Buddha's wisdom being extremely deep; Prabhūtaratna praised it as good, acclaiming the equal great wisdom. A verse says: 'In order to explain the Buddha's wisdom, the Buddhas appear in the world; only this one matter is real, the other two are not true.'" His preface also states: "Converging the three to return to the one is the beginning of the vehicle. This clarifies that the three vehicles together enter the one vehicle and for the first time attain faith and understanding; hence it is named the 'beginning.' When awakening wisdom is brought to full completion, this is the flourishing of the vehicle. This clarifies that the full completion of the fruit of buddhahood is called the flourishing of the vehicle. Quenching the shadow and clarifying the spirit is the end of the vehicle. This clarifies coming to rest in the traces to return to the origin, revealing that the dharmakāya is eternal, which is called the end of the vehicle." When Huiguan had finished writing the preface, he showed it to Kumārajīva. Kumārajīva sighed in admiration and said, "Good son! If you had not deeply entered into the treasury of scriptures, how could you have made such a statement?" Critique: Examining this explanation, name and substance are fully provided, cause and result are complete, both beginning and end are raised together, and both origin and traces are clarified. The text and its purport harmonize properly, just as Kumārajīva praised.