大乘玄論 5.4.4

5.4.4

問：若皆有緣正二因者，云何有四種之異？ 答：但眾經皆有傍正二義。 《般若》廣破有所得，明無依無得為正宗，佛性一乘為其傍義。 《法華》廣明一因一果為其正宗，無所得及佛性為其傍義。 《涅槃》廣明佛性常住、為斥無常之病為其正宗，一乘及無所得為其傍義。 又眾經逗緣不同，互相開避。 《般若》已廣明無所得實相，故《法華》不明之，未廣說一乘因果，故廣明之。 《法華》已明一乘因果，故《涅槃》不廣明之，未廣明佛性常住，故廣說之。 又只是一道，三義說之。 無境不照義故名般若，真極無二義稱為妙法，常恒不變義目為涅槃。 又在菩薩心故名般若，在佛心故名薩般若，具在佛菩薩心故名一乘。 又須領眾經顯道無異，而作異名說之。 如《大品》作般若之名，不作一乘及佛性之目； 《法華》作一乘之名，不作般若、佛性之稱； 乃至《涅槃》亦然也。

Question: If they all possess both auxiliary and direct causes, why are there four kinds of distinctions? Answer: It is simply that all the sūtras have both secondary and primary meanings. *Prajñā* extensively shatters attainment, clarifying non-reliance and non-attainment as its primary theme, while buddha-nature and the One Vehicle are its secondary meanings. The *Lotus Sūtra* extensively clarifies the one cause and one fruit as its primary theme, while non-attainment and buddha-nature are its secondary meanings. The *Nirvāṇa Sūtra* extensively clarifies that buddha-nature is eternally abiding in order to rebuke the malady of impermanence as its primary theme, while the One Vehicle and non-attainment are its secondary meanings. Furthermore, as the various sūtras adapt to different dispositions, they make way for one another. Since *Prajñā* has already extensively clarified the true mark of non-attainment, the *Lotus Sūtra* does not clarify it; because [*Prajñā*] had not yet extensively explained the cause and fruit of the One Vehicle, [the *Lotus Sūtra*] therefore extensively clarifies it. Since the *Lotus Sūtra* had already clarified the cause and fruit of the One Vehicle, the *Nirvāṇa Sūtra* does not extensively clarify it; because [*the Lotus Sūtra*] had not yet extensively clarified that buddha-nature is eternally abiding, [the *Nirvāṇa Sūtra*] therefore extensively explains it. Moreover, it is merely a single Path explained via three meanings: because of the meaning of illuminating all cognitive objects without exception, it is called Prajñā; because of the meaning of ultimate truth without duality, it is called the Wondrous Dharma; because of the meaning of being constant, eternal, and unchanging, it is designated Nirvāṇa. Furthermore, because it is in the mind of the bodhisattva, it is called prajñā; because it is in the mind of the Buddha, it is called sarvajñā; because it is fully present in the minds of both buddhas and bodhisattvas, it is called the One Vehicle. Furthermore, one must comprehend that the various sūtras reveal the Path without divergence, yet explain it under divergent names. For example, the *Large Sūtra* uses the name Prajñā and does not use the titles of One Vehicle and buddha-nature; the *Lotus Sūtra* uses the name One Vehicle and does not use the designations of Prajñā and buddha-nature; and so on, with the *Nirvāṇa Sūtra* likewise.