法華玄論 3.92

3.92

答：《涅槃》明常者，此是對治悉，且非究竟說。《大經》云「諸優婆塞常樂觀察諸對治門，謂常無常乃至我無我。」昔破邪常故說無常，今斥無常是故說常。然如來身未曾常與無常，常無常方便用具足；三寶未曾一體異體，一體異體方便具足。《涅槃》正宗大意如此，其中一化教門有未了者並皆融會，故《涅槃》亦名開祕密藏經也。

Answer: The clarification of permanence in the Mahāparinirvāṇa-sūtra is an antidote-siddhānta and is not yet the definitive teaching. The Great Sūtra states: "All upāsakas constantly delight in contemplating the antidotal gates, namely, permanence and impermanence, up to self and non-self." In the past, impermanence was taught to refute erroneous permanence; now, permanence is taught to censure impermanence. However, the body of the Tathāgata has never been permanent or impermanent, yet it fully possesses the skillful application of permanence and impermanence; the Three Jewels have never been of one substance or of different substances, yet they fully possess the skillful means of one substance and different substances. Such is the main import of the primary teaching of the Mahāparinirvāṇa-sūtra; all teachings throughout the Buddha's lifetime that remained incomplete are harmonized therein. Therefore, the Mahāparinirvāṇa-sūtra is also named the sūtra that unlocks the secret treasury.