法華玄論 2.82

2.82

答：正以涅槃異，故分三乘一乘異耳。良由一乘涅槃是真滅，三乘涅槃非真滅，故一乘是真乘、三乘非真乘耳。若不以涅槃異以簡三一者，復用何物簡耶？講經者多迷此處，希熟觀文也。復有人言：「諸法從本來常自寂滅相」者，初段開三顯一，未得說言寶所涅槃。故且用《大品》實相涅槃，故云本來寂滅耳。評曰：是亦不然。若《攝大乘》及《地論》正明自性清淨為大乘涅槃，即是今文本來寂滅相也。彼論既釋究竟涅槃，則知《法華》辨圓極真滅。

Answer: It is precisely because nirvāṇa is different that the difference between the three vehicles and the one vehicle is demarcated. It is precisely because the nirvāṇa of the one vehicle is true extinction while the nirvāṇa of the three vehicles is not true extinction that the one vehicle is the true vehicle and the three vehicles are not the true vehicle. If one did not use the difference in nirvāṇa to distinguish the three and the one, what else would one use to distinguish them? Most lecturers on the sūtras are confused on this point; I hope they examine the text thoroughly. Furthermore, someone says: in "all phenomena from the beginning are constantly characterized by calm extinction," the initial section opens the three to reveal the one, and does not yet speak of the treasure-place nirvāṇa; therefore it provisionally uses the true-mark nirvāṇa of the *Pañcaviṃśati* (*Great Perfection of Wisdom Sūtra*), which is why it says "fundamentally calm and extinguished." Evaluation: This too is incorrect. If the *Mahāyānasaṃgraha* and the *Daśabhūmivyākhyāna* specifically clarify intrinsic purity as the Mahāyāna nirvāṇa, this is precisely the "fundamentally calm and extinguished mark" of the present text. Since those treatises explain ultimate nirvāṇa, we know that the *Lotus Sūtra* distinguishes the consummately perfect, ultimate, and true extinction.