法華義疏 4.90

4.90

此經始末凡有三異：一、小乘滅狹，但滅四住及分段生死，大乘具滅五住及二死，此經現〈譬喻品〉末，故彼云「但離虛妄名為解脫，其實未得一切解脫」。二者、小乘前有煩惱及以身智然後滅之，故非本來寂滅。大乘明煩惱及以身智本性寂滅，不復更滅。故《大品》云「若法前有後無，諸佛則有過罪」，二乘前有今無，則是過罪之人，故《涅槃》云「若以聲聞言無布施，是則名為破戒邪見」，則其證也。三者、二乘但見於空、不見不空，即但見於滅、不見不滅。大乘明見空及與不空，則是具見於滅及與不滅。故〈譬喻品〉云「皆以如來滅度而滅度之」，則是滅義。又云「悉與諸佛禪定智慧」，謂不滅義也。故《法華論》云「正以大涅槃為一乘」也。

From beginning to end in this sūtra, there are three differences in all. First, the Hīnayāna cessation is narrow, extinguishing only the four dwelling-places [of affliction] and segmented saṃsāra, while the Mahāyāna completely extinguishes the five dwelling-places and both types of death. This appears in this sūtra at the end of the "Parable Chapter", which therefore says: "Merely being free from falsehood is called liberation; in reality they have not yet attained total liberation." Second, the Hīnayāna previously has defilements, body, and wisdom, and only afterward extinguishes them; hence they are not originally tranquil and extinguished. The Mahāyāna explains that defilements, body, and wisdom are intrinsically tranquil and extinguished, and are not extinguished again. Hence the *Pañcaviṃśatisāhasrikā* states: "If phenomena existed before and afterward were non-existent, the Buddhas would incur fault." If the two vehicles have [them] before and lack [them] now, they are persons of fault. Thus the *Mahāparinirvāṇa Sūtra* states: "If one uses śrāvakas' words to say there is no giving, this is called breaking precepts and holding wrong views"; this is its proof. Third, the two vehicles only see emptiness and do not see non-emptiness; that is, they only see cessation and do not see non-cessation. The Mahāyāna explains that one sees emptiness and non-emptiness, which is to say one fully sees cessation and non-cessation. Hence the "Parable Chapter" says: "They all achieve extinction through the Tathāgata's extinction," which is the meaning of cessation. It also says: "Granting them all the dhyāna, samādhi, and wisdom of the Buddhas," which refers to the meaning of non-cessation. Therefore the *Fahua lun* states: "It is precisely the Great Nirvāṇa that constitutes the ekayāna."