大般涅槃經集解 64.26

64.26

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.