金光明經文句記 4.77

4.77

二、「迄從」下，證釋。秖立二空，是名略也。此名召義遍乎十界，從凡至佛皆有眾生及五陰故。問：位至聲聞，生法已空，因何《釋論》至佛猶有眾生及法，豈獨不無？又稱無上，其義何耶？答：小乘談空，終歸灰斷，故入無餘，生法永絕。大乘談空，其體常住，又非獨一覺性常住。須知生法一切皆常，故生法未空則凡鄙微劣，生法若空則高勝廣大。是以極果生法無上，斯乃空之究竟也。故荊谿云：「三千果成，咸稱常樂。」三千闕，何生法依報耶？

Second, from 'all the way from' downward, he proves and explains it. Establishing merely the two kinds of emptiness is called brief in name. This name summons meanings that pervade the ten realms, because from ordinary beings up to the Buddha, there are always sentient beings and the five aggregates. Question: When one attains the rank of a śrāvaka, sentient beings and dharmas are already empty; why does the Mahāprajñāpāramitopadeśa say that up to the Buddha there are still sentient beings and dharmas—could it be that they are not non-existent? Furthermore, they are called 'unsurpassed'; what is the meaning of this? Answer: When the Hīnayāna discusses emptiness, it ultimately terminates in reduction to ashes and extinction; therefore, upon entering nirvāṇa without remainder, sentient beings and dharmas are forever cut off. When the Mahāyāna discusses emptiness, its substance is permanently abiding; moreover, it is not solely a single awakened nature that permanently abides. One must know that sentient beings and dharmas are all permanent; therefore, when sentient beings and dharmas are not empty, they are base, contemptible, inferior, and weak, but when sentient beings and dharmas are empty, they are lofty, supreme, vast, and great. For this reason, in the ultimate fruition, sentient beings and dharmas are unsurpassed; this is indeed the culmination of emptiness. Thus Jingxi says: 'When the fruition of the three thousand is accomplished, all are called permanent and blissful.' If the three thousand were deficient, what sentient beings, dharmas, or dependent environments would remain?