法華遊意 1.307

1.307

叡師《小品．序》說《波若》、《法花》二經互有優劣之義云「《法華》鏡本以凝照，《波若》𱷒末以解懸。解懸理趣，菩薩道也；凝照鏡本，結其終也。終而不泯則歸途扶蔬有三寶之迹，擁惠不夷則亂緒紛綸有惑趣之異，是以《法華》、《波若》相待以期終，方便、實化𱷒一以俟盡。論其窮理盡性、夷明萬行，則實不如照；取其大明真化解本無三，則照不如實」。照則《波若》，實則《法華》，故互有優劣，則其證也。

Master Sengrui's preface to the Aṣṭasāhasrikā [Prajñāpāramitā] states the meaning that the two sūtras, the Prajñā and the Lotus Sūtra, each have superior and inferior aspects, saying: 'The Lotus Sūtra mirrors the origin to crystallize illumination; the Prajñā trims the branches to untie what hangs suspended. The principle and purport of untying what hangs suspended is the bodhisattva path; crystallizing illumination to mirror the origin concludes the culmination. If it concludes without vanishing, the path of return will branch out and leave traces of the Three Jewels; if it embraces wisdom without leveling, the tangled strands will proliferate and lead to divergent paths of confusion. Therefore the Lotus Sūtra and the Prajñā depend upon each other to await the culmination; upāya and real transformation merge as one to await completion. Judging them by plumbed principles and exhausted natures, leveling and clarifying the myriad practices, the real is not equal to illumination; taking them by great clarity of true transformation, resolving that originally there are no three, illumination is not equal to the real.' Illumination is the Prajñā, and the real is the Lotus Sūtra. Hence, that they each have superior and inferior aspects is evidenced by this.