妙法蓮華經玄義 6.227

6.227

如《大品》云：「眾生色、受、想、行、識。」又云：「無等等色、受、想、行、識。」《仁王》云：「法性色，法性受、想、行、識。」《大經》云：「因滅是色，獲得常色。受、想、行、識，亦復如是。」是則從凡至聖，皆悉是有，即俗諦也。《淨名》云：「眾生如，彌勒如，賢聖如，一如無二如。」《大品》云：「色空，受、想、行、識空。若有一法過涅槃者，亦如幻、如化。」此則凡、聖皆空，即真諦也。《大經》云：「二十五有，有我不耶？答言：有我，我即佛性，佛性即中道。因緣生法，一色、一香，無不中道。」此則從凡至聖，悉皆是中道第一義諦。

As the Pañcaviṃśati states: "Sentient beings' form, feeling, perception, volitional formations, and consciousness." It also states: "The form, feeling, perception, volitional formations, and consciousness of the Incomparable." The Renwang says: "The form of the dharma-nature; the feeling, perception, volitional formations, and consciousness of the dharma-nature." The Mahāparinirvāṇa-sūtra says: "Due to the destruction of this form, eternal form is obtained; feeling, perception, volitional formations, and consciousness are also like this." This means that from ordinary beings to sages, all are existence, which is the conventional truth (saṃvṛti-satya). The Vimalakīrti states: "The suchness of sentient beings, the suchness of Maitreya, and the suchness of the worthy and holy ones are all one suchness without dual suchness." The Pañcaviṃśati states: "Form is empty; feeling, perception, volitional formations, and consciousness are empty. If there were any dharma surpassing nirvāṇa, it too would be like an illusion and like a magical creation." This means that ordinary beings and sages are both empty, which is the true truth. The Mahāparinirvāṇa-sūtra says: "Within the twenty-five states of existence, is there a self or not? The reply: There is a self; the self is the buddha-nature, and the buddha-nature is the Middle Way. Dharmas produced from causes and conditions—not a single color or scent is not the Middle Way." This means that from ordinary beings to sages, all are the ultimate truth of the Middle Way (paramārtha-satya).