法華玄論 8.186

8.186

答：前已釋此義竟，今重論之。一者據《波若》未開權義邊，即始行菩薩猶有進退之望，或言進為菩薩，或謂退作二乘永不成佛，故《波若》於其人去佛道遠。若聞《法華》無三有一，直進不迴，則《法華》於其人去佛道近也。二者聲聞不覺，《波若》密化二乘令趣佛道，如不覺付財，猶言波若有三乘教，故保執二乘，《波若》於其人去佛道遠。聞《法華》開權，明有一無三，改二乘執信受一乘，則《法華》於其人去佛道近也。

Answer: This meaning was already explained earlier; now we discuss it again. First, in terms of the aspect in which the Prajñā has not yet opened the provisional, bodhisattvas of initial practice still retain expectations of advancing or retreating—either saying they advance to become bodhisattvas, or claiming they retreat to become the two vehicles and will never attain buddhahood; hence, with respect to such persons, the Prajñā is far from the Buddha path. If they hear that in the Lotus Sūtra there are not three but only one, they advance directly without turning back; thus, with respect to such persons, the Lotus Sūtra is near to the Buddha path. Second, the śrāvakas do not perceive that the Prajñā secretly transforms the two vehicles to make them proceed toward the Buddha path—like not perceiving the bequest of wealth—and still say that the Prajñā contains teachings of the three vehicles, thus holding fast to the two vehicles; hence, with respect to such persons, the Prajñā is far from the Buddha path. When they hear the Lotus Sūtra open the provisional, clarify that there is the one and not the three, and they change their attachment to the two vehicles to believe and accept the one vehicle, then, with respect to such persons, the Lotus Sūtra is near to the Buddha path.