大般涅槃經集解 54.127

54.127

案道生曰：與真反也。苟是實者，生死為無上，是以義稱為上矣。僧亮曰：二乘不見佛果常故，於生死無常不可為謬也。了非為是，謂之計生死為常也。僧宗曰：此釋二乘人也。謬見常者，其傾正使已盡，唯餘習氣。約教而言，二乘猶有八倒之習，如三脩所明也。今不取習義為緣因，正取無漏善為緣因。上者凡聖二位，彼凡既下，此聖宜言上也。寶亮曰：二乘行不得中道，然非不是緣因性；若能改於固執，必得上果。

Daosheng states: It is contrary to the real. If it were real, saṃsāra would be unsurpassable; therefore, in terms of meaning, it is called superior. Sengliang states: Because the two vehicles do not see that the Buddha fruit is permanent, regarding saṃsāra as impermanent cannot be considered erroneous. Fully comprehending the false as true is what is called conceiving of saṃsāra as permanent. Sengzong states: This explains the persons of the two vehicles. Those who erroneously see it as permanent have exhausted their primary afflictions, leaving only residual traces. In terms of the teaching, the two vehicles still have the residual traces of the eight inversions, as clarified in the three cultivations. Here, we do not take the meaning of residual traces as the contributory cause; we specifically take untainted goodness as the contributory cause. ‘Superior’ refers to the two stations of ordinary and noble; since those ordinary persons are inferior, these noble ones should be called superior. Baoliang states: The practice of the two vehicles does not attain the middle way, yet it is not the case that it is not the contributory causal nature; if they can change their rigid attachments, they will surely attain the superior fruit.