法華玄論 3.106

3.106

答：但眾經皆有傍正二義。《波若》廣破有所得明無依無得為正宗，佛性一乘為其傍義。《法華》廣明一因一果為其正宗，無所得及佛性為其傍義。《涅槃》廣明佛性常住，為斥無常之病，為其正宗，一乘及無所得為其傍義。又眾經逗緣不同，互相開避。《波若》已廣明無所得實相，故《法華》不明之；未廣說一乘因果，故廣明之。《法華》已明一乘因果，故《涅槃》不廣明之；未廣明佛性常住，故廣說之。又唯是一道，三義說之。無境不照義故名波若，真極無二義稱為妙法華，常恒不變義目為涅槃。又在菩薩心故名波若，在佛心故名薩波若，具在佛菩薩心故名一乘。又須領眾經顯道無異而作異名說之，如《大品》作波若之名，不作一乘及佛性之目；《法華》作一乘之名，不作波若、佛性之稱；乃至涅槃亦然。

Answer: It is simply that all sūtras have both secondary and primary meanings. The Prajñāpāramitā takes the broad refutation of grasping and the clarification of non-reliance and non-attainment as its primary theme, with Buddha-nature and the one vehicle as its secondary meanings. The Saddharmapuṇḍarīka-sūtra takes the broad clarification of the single cause and single fruit as its primary theme, with non-attainment and Buddha-nature as its secondary meanings. The Mahāparinirvāṇa-sūtra takes the broad clarification of the eternal abiding of Buddha-nature, in order to censure the sickness of impermanence, as its primary theme, with the one vehicle and non-attainment as its secondary meanings. Furthermore, the various sūtras adapt to conditions differently, accommodating and deferring to one another. The Prajñāpāramitā having already broadly explained the true mark of non-attainment, the Saddharmapuṇḍarīka-sūtra does not explain it; as it had not broadly taught the cause and fruit of the one vehicle, [the Lotus] broadly explains them. The Saddharmapuṇḍarīka-sūtra having already explained the cause and fruit of the one vehicle, the Mahāparinirvāṇa-sūtra does not broadly explain them; as it had not broadly explained the eternal abiding of Buddha-nature, [the Nirvāṇa] broadly explains it. Furthermore, it is solely the single Way, spoken of with three meanings. Because of the meaning that there is no object it does not illuminate, it is named prajñā; because of the meaning that the true ultimate is non-dual, it is called the wondrous Saddharmapuṇḍarīka; because of the meaning of being eternal and unchanging, it is termed nirvāṇa. Moreover, because it is in the mind of the bodhisattva, it is named prajñā; because it is in the mind of the Buddha, it is named sarvajñā; because it is fully present in the minds of both Buddha and bodhisattva, it is named the one vehicle. Furthermore, one must understand that the various sūtras manifest the Way without difference, yet speak of it under different names: just as the Pañcaviṃśatisāhasrikā uses the name prajñā and does not use the designations of the one vehicle and Buddha-nature; the Saddharmapuṇḍarīka-sūtra uses the name of the one vehicle and does not use the terms prajñā and Buddha-nature; and so on down to the Mahāparinirvāṇa-sūtra being likewise.