法華義疏 6.110

6.110

然諸法本性寂滅，未曾生死之與涅槃，亦未曾有眾生及與諸佛，但於顛倒妄情故有眾生。約此眾生便有五事：一者取其果報昇沈故名三界，此三界同是無常不淨，所栖之義如彼舍形，能栖三界之人數有五道名五百人，即此五百人起三毒煩惱名為毒虫，若起諸見稱為惡鬼，具此愛見便感苦果燒惱身心故名火災，故三界內有此五事也。次明則約此眾生具足五義名出三界人，一者則此眾生值佛菩薩聞說三乘教種三乘種子名三十子，漸次修行成三乘聖人故名羅漢辟支及以菩薩，即此三乘人若聞《法華》同悟一乘並名菩薩，即此菩薩修行滿足故名為佛。然三界內五事謂生死河滿、涅槃河傾；三界外五事即生死河傾、涅槃河滿。然本對生死故有涅槃，生死既傾即涅槃亦淨，故非生死亦非涅槃則本性寂滅，謂二河俱傾，如《華嚴》云「生死非雜亂、涅槃非寂靜」也。然非生死非涅槃故能示生死涅槃二種方便，謂二河俱滿也。

The original nature of all phenomena is quiescent; there has never been saṃsāra and nirvāṇa, nor have there ever been sentient beings and the Buddhas. It is only due to inverted false sentiments that there are sentient beings. In terms of these sentient beings, there are then five matters: First, taking the rising and sinking of their retributions, it is called the three realms; these three realms are equally impermanent and impure, and the meaning of dwelling is like the form of that house. The number of people who dwell in the three realms consists of the five paths, termed the five hundred people. When these same five hundred people give rise to the afflictions of the three poisons, they are called poisonous insects; if they give rise to various views, they are called evil demons. Fully possessing this craving and these views, they then invite the result of suffering that burns and torments body and mind, hence termed the disaster of fire. Thus within the three realms there are these five matters. Next, it is explained that in terms of these sentient beings fully possessing five meanings, they are called people who have transcended the three realms: First, when these sentient beings encounter Buddhas and bodhisattvas, hear the teaching of the three vehicles expounded, and plant the seeds of the three vehicles, they are termed the thirty sons. Gradually cultivating and becoming noble ones of the three vehicles, they are termed arhats, pratyekabuddhas, and bodhisattvas. When these same people of the three vehicles hear the Lotus Sūtra and together awaken to the ekayāna, they are all called bodhisattvas. When these bodhisattvas fulfill their cultivation, they are called Buddhas. The five matters within the three realms mean that the river of saṃsāra is full and the river of nirvāṇa has drained; the five matters outside the three realms mean that the river of saṃsāra has drained and the river of nirvāṇa is full. Yet, originally nirvāṇa exists only in contrast to saṃsāra; once saṃsāra has drained, then nirvāṇa is also pure. Hence, being neither saṃsāra nor nirvāṇa, the original nature is quiescent, which means both rivers have drained, as the Avataṃsaka states: "Saṃsāra is not disordered; nirvāṇa is not quiescent." However, because it is neither saṃsāra nor nirvāṇa, it can manifest the two kinds of upāya of saṃsāra and nirvāṇa, which means both rivers are full.