法華義疏 4.82

4.82

「我雖說涅槃」下，第四、明雖復說三終為顯一也。初句開方便門，故云非真滅也。「諸法從本來」下，有人言：涅槃有三種，初教以灰斷無為為寂滅，般若教以四諦平等為寂滅，此經明寶所俗外涅槃為寂滅也。今是辨因之時，未得明言說寶所之滅，且用《大品經》滅以斥彼事斷無為。有人言：萬善之法本來寂滅、無三乘之相故云寂滅。今明此二都非釋也。今文正簡大小二涅槃也。小乘之滅非是真滅，大涅槃滅方是真滅。所以然者，小乘前有因果二患，故滅之以得無為，則是斷常二見。故《大品》云「若法前有今無，諸佛菩薩則有過罪」，今對小乘非真滅，故明因果兩患本來寂滅，則是大涅槃滅也。

From "Although I preach nirvāṇa" onward, fourth, it explains that although he preached the three, it was ultimately to reveal the one. The first line opens the door of expedient means, hence stating that it is not true cessation. From "All phenomena from the beginning" onward, someone says: Nirvāṇa is of three kinds. The initial teaching takes the unconditioned [state] of ash-like extinction as tranquil cessation; the Prajñā teaching takes the equality of the four noble truths as tranquil cessation; and this sūtra explains the nirvāṇa beyond conventional reality at the place of jewels as tranquil cessation. Now is the time of explaining the cause, so it is not yet possible to speak explicitly of the cessation of the place of jewels; for the time being, the cessation in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* is used to refute their unconditioned state of factual extinction. Someone says: The phenomena of myriad goods are originally tranquil and extinguished and lack the characteristics of the three vehicles, hence they are called "tranquil and extinguished." Now it is explained that neither of these is correct. The present text directly discriminates between the two nirvāṇas of the great and the small. The cessation of the Hīnayāna is not true cessation; only the cessation of the Great Nirvāṇa is true cessation. Why is this? In the Hīnayāna, the two afflictions of cause and effect previously existed, and therefore they are extinguished in order to attain the unconditioned, which amounts to the two views of annihilation and permanence. Hence the *Pañcaviṃśatisāhasrikā* states: "If phenomena previously existed and now do not, the Buddhas and bodhisattvas would incur fault." Now, contrasting with the Hīnayāna's not being true cessation, it explains that both afflictions of cause and effect are originally tranquil and extinguished; this is the cessation of the Great Nirvāṇa.