法華玄論 3.10

3.10

Next, I shall explain that there is also no gradual teaching. Formerly it was said that the Prajñāpāramitā is a teaching shared by the three vehicles, citing four passages in all: first, it states, 'Those who wish to attain the stage of the śrāvaka should train in prajñā... up to: those who wish to attain the stage of the bodhisattva should train in prajñā'; it also states, 'Within this prajñā, the teachings of the three vehicles are extensively explained'; it also states, 'The wisdom and abandonment of the two vehicles are the bodhisattva's forbearance of the unarisen dharmas'; it also states, 'Those who wish to abide as a srotāpanna should also not depart from this forbearance.' Therefore, it was known that the Prajñāpāramitā is a teaching shared by the three vehicles. In critique, I say: The commentary's preface explains the intention of the causes and conditions for the Prajñāpāramitā, saying that in the tripiṭaka he only taught the Dharma for śrāvakas and had not yet taught the bodhisattva practices; now, wishing to extensively teach the bodhisattva practices for Maitreya and others, he therefore taught the Prajñāpāramitā. It does not say that now, wishing to teach the practices of people of the three vehicles in common, he therefore taught the Prajñāpāramitā. Thus we know that the Prajñāpāramitā is not a teaching shared by the three vehicles. Furthermore, the treatise states: 'Prajñā does not belong to the two vehicles; it belongs only to bodhisattvas.' If the Prajñāpāramitā were a teaching shared by the three vehicles, then it should pertain in common to the three vehicles, and should not belong only to bodhisattvas. The treatise also states: 'In the minds of bodhisattvas it is called prajñā; in the minds of śrāvakas it is called the factors of enlightenment.' It also states: 'In the minds of bodhisattvas it is called dhāraṇī; in the minds of the two vehicles it is called the factors of enlightenment.' If the Prajñāpāramitā were a teaching shared by the three vehicles, then in the minds of the three vehicles it would be universally called prajñā and should not have different names. Furthermore, I raise this challenge: If the three vehicles all study prajñā, and the Prajñāpāramitā is a teaching shared by the three vehicles, then the Mahāparinirvāṇa-sūtra states, 'People of the three vehicles together contemplate the middle way: by contemplating with inferior wisdom they attain śrāvaka bodhi... up to: by contemplating with superior wisdom they attain the bodhi of the Buddhas.' It, too, should be a teaching shared by the three vehicles. If it is said that this is merely a branch meaning of the Mahāparinirvāṇa-sūtra and is insufficient to prove the primary doctrine, then the 'Chapter on Exhorting Practice' exhorting the three vehicles to study prajñā is likewise merely a statement of a single phrase, insufficient to prove its shared intent. Furthermore, if it is said that because prajñā gives birth to the three vehicles it is therefore a teaching shared by the three vehicles, then the Mahāparinirvāṇa-sūtra states: 'It is the śrāvaka canon that gives birth to the śrāvakas; it is the causes-and-conditions canon that gives birth to the pratyekabuddhas.' It, too, should be a teaching shared by the three vehicles. Furthermore, the Śrīmālādevī-sūtra explains that the great earth produces four treasure troves, and embracing the true Dharma can generate the five vehicles; it, too, should be a teaching shared by the three vehicles.