法華義疏 7.180

7.180

初分經在《法華》前。何以知然？《智度論》云「十二年未制戒已說《波若》」，又《仁王經》云「佛成道二十九年說《摩訶波若》」，而此經云「四十餘年方說《法華》」，故知《大品》初分在於《法華》前也。龍樹釋〈畢定品〉云：「須菩提聞《波若》中明菩薩有退，又聞《法華經》說一切皆作佛，以二經相違，故取決於佛，所以問云：『是菩薩為畢定為不畢定？』佛答云：『是菩薩畢定。』則以《法華》為實說。」若爾，則《大品》後分在《法華》之後，故龍樹云：「是《波若》非一坐一時說也」。

The initial portion of the sūtra was prior to the Lotus Sūtra. How is this known? The Mahāprajñāpāramitopadeśa states: "In the twelve years before precepts were instituted, the Prajñāpāramitā had already been taught"; and the Renwang jing states: "In the twenty-ninth year after the Buddha attained awakening, he taught the Mahāprajñāpāramitā"; while this sūtra states: "Only after forty-odd years was the Lotus Sūtra taught." Therefore we know that the initial portion of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra was prior to the Lotus Sūtra. In explaining the "Chapter on Certainty," Nāgārjuna says: "Subhūti heard that in the Prajñāpāramitā it is explained that bodhisattvas may regress, and he also heard the Lotus Sūtra say that all will become buddhas. Because the two sūtras contradicted each other, he sought a determination from the Buddha, which is why he asked: 'Are these bodhisattvas certain or uncertain?' The Buddha answered: 'These bodhisattvas are certain.' Thus the Lotus Sūtra is taken as the real teaching." If so, then the latter portion of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra was after the Lotus Sūtra; hence Nāgārjuna says: "This Prajñāpāramitā was not taught in a single sitting or at a single time."