法華義疏 3.47

3.47

The Pañcaviṃśatisāhasrikā has already unified dharmas, but has not yet unified persons. As for unifying dharmas, it wishes to clarify that the Mahāyāna leaves no dharma ungathered; hence the Pañcaviṃśatisāhasrikā says, "If there are true words that gather all good dharmas, it is prajñā." As for not yet unifying persons, it is merely that when the two-vehicle persons arrived at the Pañcaviṃśatisāhasrikā, their capacity for the Great had not yet matured; therefore it did not yet unify persons. The Lotus Sūtra, however, unifies both persons and dharmas: unifying persons, they are therefore collectively called bodhisattvas; unifying dharmas, it is called the ekayāna. Furthermore, the Mahāyānasaṃgraha says: "There are two kinds of unification: first, explicit unification; second, implicit unification." Implicit unification is like the Pañcaviṃśatisāhasrikā illuminating that all dharmas enter the Mahāyāna; explicit unification is like the Lotus Sūtra unifying persons. There are also two unifications: first, unification of principle; second, unification of teaching. Unification of principle is like the Pañcaviṃśatisāhasrikā clarifying that all dharmas enter the true aspect; since the true aspect has no duality, how could there be a difference of three vehicles? The seven-fascicle Suvarṇaprabhāsa Sūtra says, "Because the dharmadhātu has no duality, the vehicles do not have three"; yet it had not yet unified the three teachings, so it is not called unification of teaching. The Lotus Sūtra unifies both principle and teaching.