法華義疏 8.64

8.64

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.