法華義疏 7.254

7.254

《法華》文自作此判之，非人之穿鑒也。而與舊不同者，舊明《波若》及諸方等經皆劣於《法華》，故是《法華》之方便。今明諸菩薩等於《波若》中皆已得悟，聲聞鈍根假菩薩究竟之教為得悟緣由，故云方便耳。非是《大品》未究竟稱為方便也。故前文云「《波若》是諸佛密藏，但為菩薩演其實事」，即其證也。

The text of the Lotus Sūtra itself makes this distinction; it is not someone's contrived interpretation. What makes this different from the old [views] is that the old [masters] held that the Prajñā and all the Vaipulya sūtras are inferior to the Lotus Sūtra, and are therefore expedient means leading to the Lotus Sūtra. Now we explain that the bodhisattvas had already attained awakening within the Prajñā, and that the dull-rooted śrāvakas relied upon this ultimate teaching for bodhisattvas as the condition for their awakening—which is why it is called an expedient means. It is not that the Pañcaviṃśatisāhasrikā is not ultimate and is therefore called an expedient means. Thus, the earlier text says, "Prajñā is the secret treasury of all Buddhas; it expounds the true fact only for bodhisattvas," which is the very proof of this.