大般涅槃經集解 64.26

64.26

案僧亮曰：第一義者，小乘以苦集為第一，非空第一也，謂解脫身也。所謂因果者，分三世為十二，宣是因果為略；下苦義是總別相，為廣也。皆是應根不定之事。僧宗曰：第一義說為世諦者，實是法身而說為丈六，謂有生老病死也。世諦說第一義者，憍陳如實是世諦，以解空故，從解為稱，名阿若憍陳如也。道慧曰：向來所明，一名說無量名，乃至世諦說第一義，悉明不可定執也。

Sengliang comments: Regarding the ultimate truth, the Hīnayāna takes suffering and origination as ultimate, not emptiness as ultimate; it refers to the body of vimokṣa. What is termed 'cause and effect' divides the three periods into twelve; declaring this as cause and effect is the concise [exposition]; below, the meaning of suffering provides the general and particular characteristics, which is the extensive [exposition]. Both are unfixed matters adapted to the faculties [of beings]. Sengzong comments: Speaking of the ultimate truth as conventional truth refers to the fact that while [he] is truly the dharmakāya, he is described as the sixteen-foot [body], said to undergo birth, aging, sickness, and death. Speaking of conventional truth as the ultimate truth refers to the fact that while Kauṇḍinya is truly a conventional truth, because he understood emptiness, he was designated according to his understanding and named Ājñātakauṇḍinya. Daohui states: What was clarified just now—from expressing limitless names for a single name down to speaking of the conventional truth as the ultimate truth—all clarifies that one must not cling to fixed determinations.