法華論疏 1.21

1.21

所為之緣有利有深，能被之論有開有示，即大開與曲示也。毘伽論者，斯文引《涅槃》、《般若》所說以歎今法華教也。稚子但教半字之經，長成則訓滿字毘伽羅論。昔說三乘喻同半字，今明一極謂滿字經。亦用斯言斥五時四宗之說，以彼謂涅槃之經獨滿，法華等教猶半教也。毘伽羅，此云字本。毘伽羅論未見翻譯，河西朗師云：是大權菩薩之所造也。

The conditions for whom it is intended possess both sharpness and depth; the treatise capable of covering them possesses both opening and revealing, which are the great opening and the detailed revelation. As for the vyākaraṇa treatise, this text cites what is spoken in the Nirvāṇa and Prajñā sūtras to praise this present teaching of the Lotus. A young child is taught only the sūtras of half letters; when grown up, he is instructed in the full-letter vyākaraṇa treatises. The previous preaching of the three vehicles was analogised to the half letters; now, clarifying the one ultimate is called the full-letter sūtra. This statement is also used to refute the theories of the five periods and the four tenets, because they hold that only the Nirvāṇa Sūtra is full, while teachings such as the Lotus are still half teachings. Vyākaraṇa is rendered here as "root of words." A Vyākaraṇa treatise has not been seen in translation; Master Lang of Hexi stated that it was composed by a bodhisattva of great provisional manifestation.