法華玄論 2.87

2.87

評曰：光宅此言不識文意也。若云此經明涅槃空即是滅身智者，《涅槃》云大涅槃空，可得然耶？又若身智終無常者，與二乘竟復何異耶？今明〈藥草品〉分明有二究竟，凡舉兩果：一者初文云「究竟至於一切種智」，此舉智果究竟，顯二乘人智不究竟也。二者云「究竟涅槃，常寂滅相，終歸於空。」此舉斷究竟，顯二乘人斷不究竟。既明兩義，是以前後開二文也。以後明斷究竟故，所以涅槃空無諸相。

I comment: These words by Guangzhai do not understand the intention of the text. If one says that this scripture's explanation of the emptiness of nirvāṇa is precisely the extinction of body and wisdom, when the *Nirvāṇa-sūtra* speaks of great nirvāṇa as empty, could that be so? Furthermore, if the body and wisdom are ultimately impermanent, how would they differ in the end from the two vehicles? Now I clarify that the chapter 'Medicinal Herbs' clearly has two ultimates, raising two fruits in total: first, the earlier text says, "ultimately arriving at the knowledge of all aspects"; this raises the ultimate of the fruit of wisdom, revealing that the wisdom of people of the two vehicles is not ultimate. Second, it says, "ultimate nirvāṇa, of the mark of constant quietude and extinction, ultimately returns to emptiness"; this raises the ultimate of eradication, revealing that the eradication of people of the two vehicles is not ultimate. Since it clarifies these two meanings, it accordingly opens up two passages before and after. Because the latter clarifies the ultimate of eradication, nirvāṇa is empty of all marks.