[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 4.26 # 法華玄論 4.26 法華玄論 4.26 - **Language:** Classical Chinese ### [4.26](https://indike.org/pramana/in.bauddha.taisho.1720.4.26) 答：論云「因中名波若，果中名薩婆若。」即果乘以薩婆若為主也。是故此經始末皆歎佛慧，如云「為說佛慧故，諸佛出於世。乃至多寶所，歎平等大慧。」即其事也。《攝大乘論》亦言智慧為乘體也，此是不二二開本末耳。因緣無礙，一一行攝一切行，皆得為因乘本；一一德攝一切德，皆果乘本也。 > Answer: The treatise says: "In the causal stage it is called prajñā, and in the fruit stage it is called sarvajñā." Thus the fruit vehicle takes sarvajñā as principal. Therefore, this sūtra praises the Buddha's wisdom from beginning to end, as when it says: "It is to expound the Buddha's wisdom that the buddhas appear in the world," down to Prabhūtaratna's praising the equal great wisdom—this is precisely the matter. The Mahāyānasaṃgraha also states that wisdom is the substance of the vehicle; this is merely to distinguish root and branch within the non-dual two. Through the unobstructed nature of causes and conditions, each and every practice subsumes all practices, and all can be the root of the causal vehicle; each and every virtue subsumes all virtues, and all are the root of the fruit vehicle. > — English (machine translation) (machine translation) - [Previous: 4.25](https://indike.org/pramana/in.bauddha.taisho.1720.4.25) - [Next: 4.27](https://indike.org/pramana/in.bauddha.taisho.1720.4.27) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1720.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.4.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.4.26](https://indike.org/pramana/in.bauddha.taisho.1720.4.26) · Pramāṇa