法華玄論 4.102

4.102

答：他云《勝鬘》了義、《法華》未了義，今明《法華》既是明佛性法身，即不應有了不了釋也。但大乘是同，略明三異：一者《法華》對破三執會歸一乘。若《勝鬘》不對三緣，但為七歲已上學一乘緣，辨出生收入之義。出生者，猶如大地出四種寶藏，正法出生五乘也。收入者，正法出五乘，五乘歸正法。此之出入舒卷皆是平道，因緣法門無所斥奪，與《法華》異。《法華》先斥三病故明一乘，然後始得非三非一、三一具足耳。二者《法華》但明二乘未究竟、佛乘已圓滿，不廣釋其因緣。《勝鬘》則開五住地之因，辨二生死之果，釋二乘未圓、佛果已滿。是故兩經異。

Answer: Others say that the Śrīmālādevī-sūtra is definitive in meaning and the Saddharmapuṇḍarīka-sūtra is non-definitive in meaning. Now we clarify that since the Saddharmapuṇḍarīka-sūtra clarifies the Buddha-nature and the dharmakāya, it should not be explained in terms of definitive and non-definitive. Although the Great Vehicle is identical [in both], we briefly explain three differences: First, the Saddharmapuṇḍarīka-sūtra refutes the three attachments and unifies them into the One Vehicle. The Śrīmālādevī-sūtra, by contrast, does not address the conditions of the three [vehicles], but only for those aged seven and older who study the conditions of the One Vehicle, distinguishes the meanings of producing and gathering back. As for 'producing', just as the great earth produces four kinds of treasure troves, the true Dharma produces the five vehicles. As for 'gathering back', the true Dharma produces the five vehicles, and the five vehicles return to the true Dharma. This producing and gathering back, expanding and contracting, are all an even path; it is a Dharma door of causes and conditions that neither rejects nor deprives, which differs from the Saddharmapuṇḍarīka-sūtra. The Saddharmapuṇḍarīka-sūtra first rebukes the three ailments and therefore clarifies the One Vehicle; only thereafter is it neither three nor one, with three and one fully complete. Second, the Saddharmapuṇḍarīka-sūtra merely clarifies that the two vehicles are not ultimate while the Buddha vehicle is already complete, without extensively explaining the causes and conditions. The Śrīmālādevī-sūtra, however, opens up the causes of the five entrenchment stages, distinguishes the fruits of the two kinds of saṃsāra, and explains why the two vehicles are not complete and the Buddha fruit is already complete. Therefore, the two sūtras differ.