法華玄論 2.89

2.89

答：〈譬喻品〉合大車，亦舉二果，皆以如來滅度，滅度謂果果也，諸佛定慧謂果也。佛德雖多，莫出斯二也。又龍法師為法華之宗，其人云：「大涅槃空無諸相」，又云「空無煩惱」，與今意同也。印法師云：「終歸常住第一義空。」忠法師云：「終歸第一義空智慧也。」又有人云：佛果無累故空。注經云「空有同盡乃名為空。」評曰：前法師皆云常住空無相，或注經意逈越前判，謂空有俱絕故名為空也。

Answer: The chapter 'Parable' in matching the great carriage also raises two fruits; both take the tathāgata's extinction—extinction referring to the fruit of the fruit—and the buddhas' samādhi and wisdom as the fruit. Although the buddha-virtues are numerous, none exceed these two. Furthermore, Dharma Master Long was the authority on the *Lotus Sūtra*; he said, "Great nirvāṇa is empty of all marks," and also said, "It is empty of afflictions," which agrees with the present meaning. Dharma Master Yin said: "It ultimately returns to the constantly abiding emptiness of ultimate truth." Dharma Master Zhong said: "It ultimately returns to the wisdom of the emptiness of ultimate truth." Still others say: The fruit of buddhahood is devoid of encumbrance and is therefore empty. A commentary on the sūtra states: "Only when emptiness and existence are equally exhausted is it called empty." I comment: The former dharma masters all said that constant abiding is empty and markless, whereas the meaning of the commentary on the sūtra far surpasses the former judgments, holding that because emptiness and existence are both cut off, it is named empty.