法華玄論 8.192

8.192

答：《法華》但明開權之義異《波若》耳，若顯實之義，終歸《波若》。所以然者，開權即改二乘心，改二乘心即發菩提心，若發菩提心竟即修行學菩薩道，要須詑二慧之胎方成如來法身之子耳，故知《波若》為勝。又佛始終常用波若化物，初顯教菩薩波若、密教二乘波若，此從《大品》至《法華》前也。次至《法華》顯教二乘波若，亦顯教菩薩波若。以顯教二乘波若，故波若亦名法華耳，非《波若》外別有《法華》也。至《涅槃》明波若，即是四種佛性。《大品》云「因名波若，果名薩婆若。」《涅槃》云「因名觀智，果謂菩提，菩提無累即是果果。」觀智與境界更無別體，所觀義即境、能觀義即智，發觀義為境、能照義為智，故波若即是四性。當知唯一波若，是故最大。又地前四十心名相似波若，登地去至佛名真波若，故知波若竪通於五十二位，即波若最大也。

Answer: The Lotus Sūtra merely clarifies the meaning of opening the provisional differently from the Prajñā; as for the meaning of revealing the real, it ultimately returns to the Prajñā. Why is this? Opening the provisional means changing the mind of the two vehicles; changing the mind of the two vehicles means giving rise to the bodhi-mind; once the bodhi-mind has arisen, one then cultivates and learns the bodhisattva path, and one must rely upon the womb of the two wisdoms to become a child of the Tathāgata's dharmakāya. Therefore we know that the Prajñā is superior. Furthermore, the Buddha from beginning to end constantly uses prajñā to transform sentient beings: at first openly teaching prajñā to bodhisattvas and secretly teaching prajñā to the two vehicles—this spans from the Pañcaviṃśatisāhasrikā up to the time before the Lotus Sūtra. Next, arriving at the Lotus Sūtra, he openly teaches prajñā to the two vehicles, and also openly teaches prajñā to bodhisattvas. Because he openly teaches prajñā to the two vehicles, prajñā is also called 'the Lotus'; it is not that there is a Lotus Sūtra distinct from the Prajñā. Arriving at the Mahāparinirvāṇa-sūtra, the explanation of prajñā is none other than the four kinds of buddha-nature. The Pañcaviṃśatisāhasrikā states: 'In the cause it is named prajñā; in the fruit it is named sarvajñā.' The Mahāparinirvāṇa-sūtra states: 'In the cause it is called contemplating wisdom; in the fruit it is called bodhi; bodhi free of burdens is the fruit of the fruit.' Contemplating wisdom and the cognitive realm have no distinct essence; the contemplated meaning is the realm, and the contemplating meaning is the wisdom; that which gives rise to contemplation is the realm, and that which is capable of illuminating is the wisdom. Therefore prajñā is none other than the four natures. One should know that there is only the single prajñā; therefore it is the greatest. Furthermore, the forty minds before the stages are called 'resemblance prajñā'; from ascending the stages up to buddhahood is called 'true prajñā.' Thus we know that prajñā vertically penetrates the fifty-two stages; hence prajñā is the greatest.