妙法蓮華經玄贊 9.475

9.475

贊曰：釋成前說法爾不虛。此意說言，報身法爾願度一切眾生皆盡，常住不滅。法爾化身隨順眾生愛憎欣厭，示有生死。《涅槃經》說，如來不入涅槃。偈言：「假使烏、角鵄，　同共一樹栖，　猶如親兄弟，　爾乃永涅槃。　假使蛇、鼠、狼，　同處一穴遊，　相愛如兄弟，　爾乃永涅槃。　假使一闡提，　現身成佛道，　永受第一樂，　爾乃永涅槃。　如來視一切，　猶如羅睺羅，　云何捨慈悲，　永入於涅槃？」對前三喻一一應說此後一頌，恐厭文繁故總說一。然則入大涅槃三事圓滿，二乘之所未得。化相入滅，從此滅已他方復化，於此復生。身智既不永無，豈同二乘入滅？由此故名涅槃無上。

Eulogy: This explains and confirms that the previous statement is naturally so and not false. The meaning here is that the reward-body naturally vows to deliver all sentient beings to the end, constantly abiding without perishing. Naturally, the transformation-body accords with the likes, dislikes, joys, and aversions of sentient beings, displaying birth and death. The Nirvāṇa Sūtra says that the Tathāgata does not enter nirvāṇa. The verse says: / 'If a crow and a horned owl / should nest together in one tree, / just like biological brothers, / only then would I eternally enter nirvāṇa. / If a snake, a rat, and a wolf / should dwell and roam in the same hole, / loving each other like brothers, / only then would I eternally enter nirvāṇa. / If an icchantika / should attain the Buddha path in this very body, / eternally experiencing the supreme joy, / only then would I eternally enter nirvāṇa. / The Tathāgata regards all beings / just as he does Rāhula; / how could he abandon compassion / and eternally enter into nirvāṇa?' / In contrast to each of the former three parables, this final verse should properly be stated; fearing the text would be overly voluminous, it is stated just once in summary. Thus, entering great nirvāṇa has the three matters perfected, which the two vehicles have not attained. As for entering extinction in transformation marks, after extinguishing here, he transforms again in another direction, and arises here again. Since body and wisdom are not eternally non-existent, how could this be identical to the two vehicles entering extinction? Because of this, it is called unsurpassed nirvāṇa.