法華玄論 6.44

6.44

答：佛乘是有，斯義究竟。但就有之中說盡不盡，故有究竟不究竟耳。但昔教說佛乘不具足，今教明佛乘具足。《釋論》云「佛於三藏中不具說佛功德，略有三義：一者有無不具足，如三藏中不說十八不共法等，唯大乘說之。二者說不盡故不具足，如三藏中說十力，不言盡智遍智；而言盡智遍智者，此是諸論義師說耳。三者於一科中半說半不說故不具足，如三藏中唯明三眼，大乘經中具說五眼。」

Answer: That the Buddha vehicle exists is an ultimate meaning. However, [teachings] differ as to whether what is taught of that existence is exhaustive or inexhaustive; hence there are the ultimate and the non-ultimate. Former teachings explained the Buddha vehicle incompletely, while the present teaching clarifies the Buddha vehicle completely. The Commentary [to the Mahāprajñāpāramitā-śāstra] says: "The Buddha did not fully explain the Buddha's merits within the Tripiṭaka, for roughly three reasons: First, it is incomplete in terms of existence and non-existence, as the Tripiṭaka does not speak of the eighteen unique qualities and so forth, which are spoken of only in the Mahāyāna. Second, it is incomplete because the explanation is not exhaustive, as the Tripiṭaka speaks of the ten powers but does not mention exhaustive knowledge and universal knowledge; that exhaustive knowledge and universal knowledge are mentioned is merely the explanation of treatise masters. Third, it is incomplete because within a single category it explains half and omits half, as the Tripiṭaka clarifies only three eyes, while the Mahāyāna sūtras fully explain the five eyes."