法華玄論 4.36

4.36

答：以波若心所起，如不住法住波若中，無所捨具足檀等六度，不生故具足道品。亦如〈廣乘品〉列一切德行，後皆結言無所得故。如此之乘名為近乘。若說低頭舉手皆成佛者，此是有所得善，名為遠乘。何以知然？《法華》云「是乘微妙清淨第一，於諸世間為無有上。」此豈是人天有所得善耶？今菩薩所行從初發心即行無所得觀，此是近乘無有遠乘，但就無所得中自有明晦，故分近遠耳。

Answer: That which is produced by the mind of prajñā, as in abiding in prajñā through non-abiding in dharmas, possessing the six perfections such as dāna without anything given up, possessing the factors of awakening due to non-arising. It is also as in the chapter "The Broad Vehicle," which enumerates all virtues and practices and concludes them all by stating "because of non-attainment." Such a vehicle is named the proximate vehicle. If it is said that bowing the head and raising the hand all lead to buddhahood, these are wholesome deeds of attainment, named the remote vehicle. How is this known to be so? The Lotus Sūtra says: "This vehicle is subtle and wondrous, pure, and foremost, unsurpassed among all worldly realms." How could this be the wholesome deeds of attainment of humans and devas? Now, that which bodhisattvas practice from the initial generation of the mind is the contemplation of non-attainment; this is the proximate vehicle, and there is no remote vehicle. It is merely that within non-attainment there is clarity and obscurity, so they are divided into proximate and remote.