金光明經文句記 4.77

4.77

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?