淨名玄論 5.14

5.14

問：若一教之中具含諸智，即但是一經，何有諸部？答：諸大乘經通為顯道，道既無二，教豈異哉？故亦得名為一部。所以諸大乘經通稱方廣，但顯道多門，故有眾經之異。又雖一經之內具明五種，但一義有傍正，故諸部不同。三藏教則但明事理權實，未辨餘門。故《大品》以空有為正，餘義為傍。《法華》三一為端，餘皆汎辨。《涅槃》以常無常為旨，餘悉並明。問：眾經何故有此傍正？答：有二種菩薩，一直往菩薩、二迴小入大之人。般若為直往菩薩，說方便實慧，令不著三界；實慧方便，令不墮二乘。有兩健人，各扶一腋，直至佛道，不須明三乘為方便、一乘為真實。故《法華》云「有佛子心淨，柔軟亦利根。我記如是人，來世得作佛。是等聞得佛，大喜充遍身。」則般若時事也。而迴小入大之人，大品之時根猶未熟，故不正明三一之義。而〈畢定品〉引《法華經》明退不退者，蓋是般若後分傍及之耳。三明無常之執，至大品時其根未傾，故不廣說常住。但般若謳和既是因行，復須識果法，是故《大品》後分略明法身常住、迹有去來。又常啼本求般若，故以二慧為正，中路疑佛去來，故傍明本跡。

Question: If a single teaching completely contains all cognitions, then it is merely a single sūtra; why are there various collections? Answer: All Mahāyāna sūtras universally serve to reveal the Way. Since the Way is nondual, how could the teachings differ? Hence they may also be called a single collection. For this reason, all Mahāyāna sūtras are universally called Vaipulya; yet because there are many gates revealing the Way, there are differences among the various sūtras. Moreover, although within a single sūtra all five kinds are fully clarified, a single meaning has primary and secondary aspects, so the various collections are not the same. The Tripiṭaka teaching merely clarifies the provisional and real of phenomena and principle, and has not yet distinguished the other gates. Therefore, the Pañcaviṃśati takes emptiness and existence as primary, and the remaining meanings as secondary. The Lotus takes the three and the one as its starting point, and cursorily treats the rest. The Nirvāṇa takes permanence and impermanence as its purport, and clarifies all the rest alongside it. Question: Why do the various sūtras have this distinction between primary and secondary? Answer: There are two kinds of bodhisattvas: first, bodhisattvas who proceed straight ahead; second, those who turn from the small and enter the great. For the bodhisattvas who proceed straight ahead, the Prajñā teaches upāya and real wisdom so that they do not cling to the three realms; and real wisdom and upāya so that they do not fall into the two vehicles. Like having two strong men each supporting one arm, they proceed directly to the Buddha path, without needing to clarify that the three vehicles are provisional and the one vehicle is real. Hence the Lotus states: "There are Buddha's disciples whose minds are pure, / pliant and of sharp faculties. / I confer prophecy on such persons: / in a future age they will become buddhas. / Hearing that they will attain buddhahood, / great joy fills their entire bodies." This refers to the matters of the Prajñā period. But as for persons who turn from the small and enter the great, during the time of the Pañcaviṃśati their faculties were not yet mature; hence it does not directly clarify the meaning of the three and the one. That the "Definite Chapter" cites the Lotus Sūtra to clarify retrogression and non-retrogression is merely a secondary touch in the latter section of the Prajñā. Third, as for the attachment to impermanence, by the time of the Pañcaviṃśati its roots had not yet been overthrown; therefore it does not broadly preach eternal permanence. But since prajñā and upāya are causal practices, one must also recognize the fruitional Dharma; for this reason, the latter section of the Pañcaviṃśati briefly clarifies that the dharmakāya is eternally permanent and the traces have coming and going. Furthermore, Sadāprarudita originally sought prajñā, so it takes the two wisdoms as primary; halfway through he doubted the Buddha's coming and going, so it secondarily clarifies root and traces.