大般涅槃經義記 4.229

4.229

下佛答之，文還有二：一對上初難明佛涅槃二乘不得，故有差別。於中初辯，「以是義」下結大異小。二乘已得數滅涅槃，不名得佛大般涅槃，故「大般涅槃名為善有」。二「世若無」下對向後難，明二乘人無別得果，當同佛得，故無別乘。於中還二：一對向初徵明舍利等無別涅槃、二「如汝言」下對向後責明二乘人當同佛得。前中初言「世若無佛，非無二乘得二涅槃」，反明二乘無別所得，若正，應言「一切世間唯一佛乘，故無二乘得二種涅槃」，此猶經中十方佛土唯一佛乘，無二、無三。

Below, the Buddha answers it, and the text likewise has two [parts]: first, responding to the first objection above, he clarifies that the Buddha's nirvāṇa cannot be attained by the two vehicles, hence there are differences. Therein it first elucidates; from "for this reason" below concludes that the great differs from the small. The two vehicles have already attained the nirvāṇa of analytical cessation, which is not called attaining the Buddha's Mahāparinirvāṇa, hence "the Mahāparinirvāṇa is called wholesome existence." Second, from "if in the world there were no..." below, responding to the latter objection above, he clarifies that people of the two vehicles have no separate fruit attained, but will attain identically with the Buddha, hence there are no distinct vehicles. Therein there are likewise two [parts]: first, responding to the earlier challenge, he clarifies that Śāriputra and others have no separate nirvāṇa; second, from "as you have said" below, responding to the later questioning, he clarifies that people of the two vehicles will attain identically with the Buddha. In the former, he first says, "If in the world there were no Buddha, it is not that there would be no two vehicles attaining the two nirvāṇas," which conversely clarifies that the two vehicles have no separate attainment; put directly, it should say, "in all worlds there is only the one buddha vehicle, hence there are no two vehicles attaining two kinds of nirvāṇa," which is just like in the sūtra where throughout the buddha lands of the ten directions there is only the one buddha vehicle, without a second or a third.