法華玄論 8.188

8.188

答：《波若》正明實慧、方便慧，此二是十方三世諸佛法身父母，求佛者要修學波若，如前已說。又求佛道者皆具煩惱，如老病人寢臥床席不能起居，波若、方便二健人各扶一掖能至佛道，故求佛之人須學波若。又三界二乘是佛道巨患，以實慧故不著三界，以方便故不證二乘。離此大惡能至佛道，故求佛之人要學波若。又《波若》顯諸實相，實相是大乘本，由實相故有波若。以波若心修萬行，萬行皆是無所得，如此萬行能動能出名為大乘。若爾，《波若經》乃明一乘之本，故《波若》最勝，此即是本中之本。所以然者，一乘為三乘本，實相復為一乘本。波若常明實相，即《波若經》為本中本也。

Answer: The Prajñā primarily clarifies real wisdom and skillful wisdom; these two are the father and mother of the dharmakāya of all buddhas throughout the ten directions and the three periods of time. Those who seek buddhahood must cultivate and learn prajñā, as has already been stated earlier. Furthermore, those who seek the Buddha path are all possessed of afflictions, like an aged and sick person lying in bed unable to rise or move about; prajñā and skillful means are two strong persons, each supporting an arm, who can enable him to reach the Buddha path. Hence those who seek buddhahood must learn prajñā. Furthermore, the three realms and the two vehicles are great afflictions on the Buddha path: by real wisdom one does not cling to the three realms, and by skillful means one does not realize [the nirvāṇa of] the two vehicles. Having separated from these great evils, one can reach the Buddha path; hence those who seek buddhahood must learn prajñā. Furthermore, the Prajñā reveals the true marks; the true mark is the root of the Great Vehicle, and due to the true mark there is prajñā. Cultivating the myriad practices with the mind of prajñā, the myriad practices are all non-apprehension; such myriad practices are able to move and able to emerge, hence called the Great Vehicle. If so, the Prajñā-sūtra clarifies the root of the one vehicle; hence the Prajñā is supreme—it is the root of roots. Why is this? The one vehicle is the root of the three vehicles, and the true mark is in turn the root of the one vehicle. Because the Prajñā constantly clarifies the true mark, the Prajñā-sūtra is the root of roots.