法華義疏 2.402

2.402

有人言：燈明佛說《法華》竟亦說《涅槃》，但文隱一邊，故言不說耳。今明不爾。注經云「朝說經竟夜即入滅」，故知不說《涅槃》。又迦葉佛時雖有《涅槃》，以人根利不須說之。燈明亦爾。釋迦出於惡世，利根聞《法華》已悟，故《涅槃》指《法華》云「八千聲聞得授記別成大果實，如秋收冬藏更無所作」，故知《法華》明義已圓，利根早悟但鈍根未解，故更說《涅槃》也。

Some say: after the Buddha Lamp Brightness expounded the Lotus, he also expounded the *Nirvāṇa*, but the text concealed one side, and therefore says he did not expound it. Now I clarify that this is not so. The *Zhujing* says: "In the morning he finished expounding the sūtra, and at night he entered extinction"; thus we know he did not expound the *Nirvāṇa*. Furthermore, at the time of Kāśyapa Buddha, although there was a *Nirvāṇa*, because the faculties of beings were sharp, there was no need to expound it. Lamp Brightness was also like this. Śākyamuni appeared in an evil world; those of sharp faculties had already awakened upon hearing the Lotus, so the *Nirvāṇa [Sūtra]*, pointing back to the Lotus, says: "Eight thousand śrāvakas received prophecies and realized the great fruit of reality, just as in the autumn harvest and winter storage there is nothing more to be done." Thus we know the Lotus clarified the meaning with complete fullness; those of sharp faculties awoke early, but those of dull faculties had not yet understood, so he further expounded the *Nirvāṇa*.