法華義疏 3.77

3.77

Ninth, taking the deluded inversions in summary, there are two kinds: first, self-inversion; second, other-inversion. The initial portion of the sūtra reproaches self-inversion; the latter portion of the sūtra refutes other-inversion. As for 'self-inversion', persons of the two vehicles are truly not ultimate, yet because of inversion they regard themselves as ultimate. Thus Śāriputra said, 'I now am confused and cannot understand regarding my own wisdom: is this the ultimate Dharma, or is this the path to be practiced?'—this is precisely that matter. As for the latter portion of the sūtra refuting other-inversion: the Tathāgata's fruit virtues are 'other' in relation to the two vehicles. Having deluded themselves that their own bodies had already entered the remainderless [nirvāṇa], they thought that the Tathāgata's body was likewise reduced to ashes and severed; hence it is other-inversion. Now the two sections of the sūtra refute both inversions together: the initial section of the sūtra reveals that the two vehicles are not ultimate, eliminating their self-inversion; the latter section of the sūtra clarifies that the dharmakāya is eternal, refuting their other-inversion. Once both self- and other-inversions are eliminated, all delusions are exhausted, and they forthwith change their small resolve and arouse the great aspiration. Furthermore, the initial section of the sūtra refutes their self-inversion, causing persons of the two vehicles to know that their nirvāṇa is not eternal, thereby refuting their inversion of permanence; the latter section of the sūtra refutes their other-inversion, revealing the Tathāgata's eternal body and refuting their inversion of impermanence. Once the two inversions are eliminated, they will awaken to the Way at the appointed time.