法華玄論 7.176

7.176

答：可兩望之。取其同得二智、同得二涅槃，故言無異，此可譬一城也。取其二智不同、有餘差別，則譬二教深淺，如兩車麁妙也。五者二使但在因中，入城登車皆據果地。六者二使譬教門通詮因果，城車則但在果門。七者二教詮為無為，而但體是有為；城車通為無為也。八者城則是無，使則是有。實無小乘究竟果，故云無；化作無教，是佛說而不無佛教，故言有也。

Answer: They can be viewed from both sides. Taking their shared attainment of the two wisdoms and shared attainment of the two nirvāṇas, they are said to be without difference; this can be compared to the one city. Taking the divergence of their two wisdoms and the distinction in [nirvāṇa] with remainder, they are compared to the depth and shallowness of the two teachings, just like the coarseness and subtlety of the two carriages. Fifth, the two emissaries are only within the cause, while entering the city and mounting the carriages both pertain to the stage of the fruit. Sixth, the two emissaries illustrate the gateway of teaching that comprehensively expresses cause and fruit, while the city and carriages are only in the gateway of the fruit. Seventh, the two teachings express both the conditioned and the unconditioned, yet their substance is purely conditioned; the city and carriages pertain to both the conditioned and the unconditioned. Eighth, the city is nonexistent, while the emissaries are existent. Because there is truly no ultimate fruit of the Hinayāna, it is called nonexistent; being conjured into existence without teaching, it is spoken by the Buddha and not devoid of the Buddha's teaching, so it is said to be existent.