法華遊意 1.303

1.303

《法華》、《波若》互有勝劣。若為聲聞人明二乘作佛，則《法花》勝、《波若》為劣；若為菩薩明實惠方便，則《波若》勝、《法華》劣。所以然者，《波若》六十六品辨於實惠，〈無盡品〉已去二十四品明方便惠，此二惠是為十方三世諸佛法身父母，故《淨名經》云「智度菩薩為母，方便以為父，一切諸導師，無不由是生」。既廣明法身父母，故於一切方等經中最為深大。餘經不正明此義，故不及《波若》。又《波若》廣明實相，故於眾經中最為深大。所以然者，三乘得道及以斷惑、辨懺悔重罪，此之三義悉依實相，而《波若》正廣明實相，故三義得成。餘經不正明實相，故有劣波若。是以兩經互有優劣，故龍樹前後有於二文。

The Lotus Sūtra and the Prajñā[pāramitā] each have superior and inferior aspects. If it is in terms of clarifying that persons of the two vehicles become buddhas for the sake of śrāvakas, then the Lotus Sūtra is superior and the Prajñā is inferior. If it is in terms of clarifying real wisdom and upāya for the sake of bodhisattvas, then the Prajñā is superior and the Lotus Sūtra is inferior. Why is this so? The sixty-six chapters of the Prajñā delineate real wisdom, and the twenty-four chapters from the 'Chapter on the Inexhaustible' onward explain upāya-wisdom. These two wisdoms are the father and mother of the dharmakāya of all buddhas of the ten directions and the three times. Therefore the Vimalakīrtinirdeśa states: 'Wisdom (prajñāpāramitā) is the mother of the bodhisattva, and upāya is the father; of all the guides, there are none who are not born from these.' Having broadly explained the father and mother of the dharmakāya, it is the most profound and vast among all the vaipulya sūtras. Other sūtras do not directly clarify this meaning, and therefore do not measure up to the Prajñā. Furthermore, the Prajñā broadly clarifies dharmatā, and is thus the most profound and vast among the various sūtras. Why is this so? The three vehicles attaining the path, severing delusions, and the delineation of repentance for heavy sins—all three of these points rely upon dharmatā; and because the Prajñā directly and broadly clarifies dharmatā, the three points are established. Other sūtras do not directly clarify dharmatā, and so are inferior to the Prajñā. Therefore, the two sūtras each have superior and inferior aspects; hence Nāgārjuna presented both passages earlier and later.