淨名玄論 7.16

7.16

今次就權行聲聞釋者，內祕菩薩、外現聲聞，有二種義：一是讚揚大道、二引諸小行。《華嚴》本是教菩薩法，而二乘在座，有若盲聾，則具前二意：一欲顯菩薩道高、二乘行劣，令菩薩進求大道、不退求小乘。二令小乘人深自鄙劣、捨小求大。故身子與六千眷屬，承佛神力，得見文殊，諮受大法，即是其事。次至淨名般若之座，親自貶斥小乘、讚揚大道，令菩薩之人不退大求小、小乘之流使捨小求大。爾前與物同迷，至於《法華》將機共悟，此皆大士利物之方便也。問：不思議解脫即是二智，二智猶是般若。何故二乘聞不思議解脫如盲者之前說眾色像，聞般若而得領悟？答：《大品》明實慧，則二乘少分知之，方便則便絕分；此經明二智亦然。但《大品》多明實慧、少現神通；此經多現神通、少明實慧，故開二經，有迷有解。上來明二乘眾竟。

Now, explaining next with respect to the provisional śrāvakas, who inwardly conceal the bodhisattva [nature] and outwardly manifest as śrāvakas, there are two meanings: first, to praise the Great Path; second, to guide those of lesser practice. The Avataṃsaka was originally a teaching of the bodhisattva Dharma; yet when the two vehicles were in the assembly, they were like the blind and the deaf, which embodied the two aforementioned meanings: first, wishing to make manifest that the bodhisattva path is supreme and the practice of the two vehicles is inferior, causing bodhisattvas to advance and seek the Great Path and not regress to seek the Hinayana; second, causing persons of the Hinayana to deeply despise their own inferiority, abandon the small, and seek the great. Thus Śāriputra and his six thousand attendants, relying on the Buddha's spiritual power, were able to see Mañjuśrī and inquire about and receive the Great Dharma, which is precisely this event. Next, when it came to the assembly of the Vimalakīrti and the Prajñā, they directly disparaged the Hinayana and praised the Great Path themselves, causing bodhisattvas not to regress from the great to seek the small, and causing those of the Hinayana to abandon the small and seek the great. Prior to that, they shared the confusion with sentient beings; when it came to the Lotus Sūtra, their faculties were led together to enlightenment. All these are the upāya of the Great Beings to benefit sentient beings. Question: The inconceivable liberation is precisely the two cognitions, and the two cognitions are still prajñā. Why is it that when the two vehicles heard of the inconceivable liberation, it was like speaking of various colours and forms before a blind person, yet when they heard the Prajñā, they were able to grasp and understand it? Answer: The Pañcaviṃśatisāhasrikā explains real wisdom, which the two vehicles know in a slight portion, but as for upāya, they have no part whatsoever; this sūtra's explanation of the two cognitions is likewise so. However, the Pañcaviṃśatisāhasrikā mostly clarifies real wisdom and rarely displays supernormal powers; this sūtra mostly displays supernormal powers and rarely clarifies real wisdom. Therefore, between these two sūtras, there is confusion and understanding. Above, the explanation of the assembly of the two vehicles is concluded.