法華遊意 1.172

1.172

次、用法花文破之。〈方便品〉云「我雖說涅槃是亦非真滅，諸法從本來常自寂滅相」，此文明今昔大小二滅之真偽也。昔小滅非真滅，今大滅是真滅；昔小涅槃非真涅槃，今大涅槃是真涅槃。若爾者，即昔小常非真常，今大常是真常。〈譬喻品〉云「但離虛妄名為解脫，其實未得一切解脫」，聲聞之人但斷四住惑，名離虛妄，未斷無明住地，即顯今教具斷五住地名一切解脫。若爾者，小乘之人二生死之因未傾故是無常，如來五住地並盡所以是常住。乃至〈壽量品〉云「壽命無量阿僧祇劫常住不滅」，文處甚多，不可具列。

Next, refuting it using the text of the Lotus Sūtra. The 'Upāya Chapter' states: 'Although I speak of nirvāṇa, this too is not true cessation; all phenomena from the beginning are always characterized by tranquil cessation.' This passage clarifies the truth and falsity of the two cessations, great and small, past and present. The small cessation of the past is not true cessation, while the great cessation of the present is true cessation; the small nirvāṇa of the past is not true nirvāṇa, while the great nirvāṇa of the present is true nirvāṇa. If so, then the small permanence of the past is not true permanence, and the great permanence of the present is true permanence. The 'Parable Chapter' states: 'Merely being free from delusion is called liberation; in truth, they have not yet attained universal liberation.' Śrāvakas have only severed the afflictions of the four stages of abiding, which is called being free from delusion, but have not yet severed the stage of the abiding ground of ignorance; this shows that the present teaching's full severance of the five stages of abiding is called universal liberation. If so, because persons of the small vehicle have not dismantled the cause of the two kinds of saṃsāra, they are impermanent, whereas because the Tathāgata has exhausted all five stages of abiding, he is eternal. Furthermore, the 'Fayu Chapter' states: 'My lifespan is immeasurable asaṃkhyeya kalpas, eternally abiding and never ceasing.' Such passages are extremely numerous and cannot be listed in full.