法華玄論 3.2

3.2

問：《釋論》解〈問乘品〉云「列十種大經，所謂《雲經》《大雲經》、《華手經》、《法華經》等，是《摩訶波若經》於中最為深大。」又論第百卷云「《法華》是祕密法，明阿羅漢受記作佛。波若非祕密法，不明二乘作佛。」又論釋〈畢定品〉云「須菩提聞《法華經》明一切眾生皆作佛，又聞《波若經》中有退，是故今問佛：『是菩薩為畢定、為不畢定？』」又釋論〈大明品〉云「諸餘善法入波若中。」論云諸餘善法，謂《法華經》。又云「《法華》是波若果名。」是五處論文有三相違：初文列《般若》勝而《法華》等劣，第二文《般若》淺《法華》深，餘三不別淺深。此三相違，云何會通耶？

Question: The Mahāprajñāpāramitopadeśa, explaining the 'Chapter on Inquiring about the Vehicle', says: 'Listing ten kinds of great sūtras, namely the Megha-sūtra, Mahāmegha-sūtra, Kuśalamūlasaṃparigraha-sūtra, Saddharmapuṇḍarīka-sūtra, and so forth, this Mahāprajñāpāramitā-sūtra is the most profound and greatest among them.' Furthermore, the hundredth fascicle of the treatise says: 'The Lotus is an esoteric Dharma, explaining the arhats' receiving prophecy to become Buddhas. Prajñā is not an esoteric Dharma, not explaining the two vehicles' becoming Buddhas.' Furthermore, the treatise explaining the 'Chapter on Determination' says: 'Subhūti heard the Lotus Sūtra explain that all sentient beings will become Buddhas, and also heard that in the Prajñāpāramitā-sūtra there is regression; therefore he now asks the Buddha: "Are these bodhisattvas determined, or are they not determined?"' Furthermore, the treatise's commentary on the 'Chapter on Great Illumination' says: 'All other wholesome dharmas enter into prajñā.' The treatise says all other wholesome dharmas refers to the Lotus Sūtra. It also says: 'The Lotus is the fruit-name of prajñā.' These five passages in the treatise have three contradictions: the first passage lists Prajñā as superior and the Lotus and others as inferior; the second passage has Prajñā as shallow and the Lotus as profound; the remaining three do not distinguish shallow and profound. How are these three contradictions to be harmonized and reconciled?