法華義疏 2.332

2.332

大乘之教，能詮二權二實之文名之為教，所詮二權二實之理深有所以目之為義。又二權二實並皆是教，非權非實、非一非二寂滅之道微妙甚深，故名之為義，蓋是一經之大宗也。故下文云「究竟涅槃常寂滅相終歸於空」，與《大涅槃》更無有異，故知《法華》是究竟教也。

In the teaching of the Mahāyāna, the text that is capable of expressing the two provisionals and two reals is called teaching; the principle expressed by the two provisionals and two reals is deeply profound in its basis, and is designated as meaning. Furthermore, the two provisionals and two reals are all teaching; the quiescent path that is neither provisional nor real, neither one nor two, is subtle and extremely deep, and is therefore called meaning—this is truly the grand main principle of the entire sūtra. Therefore, the text below states: "Ultimate nirvāṇa's constantly quiescent mark / Returns in the end to emptiness." This is no different from the Mahāparinirvāṇa Sūtra; hence we know that the Lotus Sūtra is the ultimate teaching.