法華玄論 3.22

3.22

Answer: If studying prajñā and realizing the two vehicles meant that within the minds of the two vehicles it should be called true prajñā, why does the treatise state, 'In the minds of the two vehicles it is not called prajñā'? And how could it initially exhort the two vehicles to study prajñā, yet upon their later realizing the fruits of the two vehicles, it is not called prajñā? Worthies who seek its flavor should direct their minds to this meaning. Furthermore, studying prajñā and accomplishing the two vehicles is merely a tiny portion of prajñā. How is this known? The Dazhidulun states: 'The two vehicles' realization of emptiness, compared to the bodhisattva's emptiness, is like the emptiness of a pore compared to the emptiness of the ten directions.' The Mahāyānasaṃgraha also states: 'The two vehicles only attain emptiness of the person, not emptiness of dharmas.' Hence we know that the two vehicles only attain a tiny portion of prajñā.