[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 8.64 # 法華義疏 8.64 法華義疏 8.64 - **Language:** Classical Chinese ### [8.64](https://indike.org/pramana/in.bauddha.taisho.1721.8.64) 「如來知是一相」下，第二，明佛知同、眾生不知同也。就文為二：一者、明佛能知；次、辨昔不說之意，即顯眾生不知。「究竟涅槃常寂滅相終歸於空」者，有人言：雖過去過塵沙、未來復倍上數，終入無餘灰斷涅槃，故云終歸於空，此釋〈壽量〉佛無常也。有人言：依覆相說常解釋者，明此常即空、無相、不可得，故言終歸於空也。有人言：空無二十五有，故名寂滅也。今明有二種：一者、凡聖終歸大涅槃，故云終歸於空。亦如肇師《涅槃無名論》云「視聽之所不暨，四空之所昏昧，九流於是乎交歸，群聖於此乎冥會」，則用此文意以作論也。二者、自昔已來開五乘教用，至於《法華》息用歸體，則無復五乘末；本對於五故明不五，既無有五亦非不五，即言辭寂滅，故稱為空。 > From “The Tathāgata knows this one characteristic” downward is the second, clarifying that the Buddha knows sameness while sentient beings do not know sameness. Within the text there are two parts: first, clarifying that the Buddha is able to know; next, distinguishing the intention behind not preaching it in the past, which reveals that sentient beings did not know. Regarding “the characteristic of ultimate nirvāṇa, constantly quiescent and extinguished, ultimately returning to emptiness,” someone said: Although the past exceeds the dust and sand, and the future doubles that number, one ultimately enters remainderless nirvāṇa of ash and extinction; hence it says “ultimately returning to emptiness”—this interprets the Buddha of the “Lifespan Chapter” as impermanent. Someone said: Interpreting it based on the concealed-characteristic explanation of permanence, it clarifies that this permanence is precisely empty, signless, and unobtainable; hence it says “ultimately returning to emptiness.” Someone said: It is empty of the twenty-five states of existence, hence it is called quiescent and extinguished. Now we clarify that there are two kinds: First, both ordinary beings and sages ultimately return to the great nirvāṇa; hence it says “ultimately returning to emptiness.” It is also as Master Zhao’s Niepan wuming lun states: “Where sight and hearing do not reach, where the four formless attainments are obscured, where the nine streams cross and return, and where the multitude of sages darkly convene”—he made his treatise using the meaning of this passage. Second, from the past onward, the expedient functions of the five-vehicle teaching were deployed; coming to the Lotus Sūtra, function is stilled to return to substance, so that the branches of the five vehicles no longer exist. The fundamental was set in contrast against the five, hence it explained “not five”; once there is no five, there is also no “not five,” and speech and words are quiescent and extinguished; hence it is called empty. > — English (machine translation) (machine translation) - [Previous: 8.63](https://indike.org/pramana/in.bauddha.taisho.1721.8.63) - [Next: 8.65](https://indike.org/pramana/in.bauddha.taisho.1721.8.65) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1721.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.8.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.8.64](https://indike.org/pramana/in.bauddha.taisho.1721.8.64) · Pramāṇa