注維摩詰經 7.92

7.92

肇曰：凡夫聞法能續佛種，則報恩有反復也。聲聞獨善其身、不弘三寶，於佛法為無反復也。又《法華》云二乘中止，終必成佛；而此經以根敗為諭，無復志求。夫涅槃者，道之真也、妙之極也。二乘結習未盡、闇障未除，如之何以垢累之神而求真極之道乎？以其三有分盡，故假授涅槃，非實涅槃也。此經將以二乘疲厭生死進向已息、潛隱無為綿綿長久，方於凡夫則為永絕。又抑揚時聽卑鄙小乘，至人殊應其教不一，故令諸經有不同之說也。

[Seng]zhao says: When pṛthagjanas hear the Dharma and are able to continue the Buddha-seed, they repay their debt with reciprocity. Śrāvakas cultivate only themselves and do not propagate the Three Jewels, so regarding the Buddha's teachings they lack reciprocity. Furthermore, the Lotus Sūtra says that the two vehicles stop halfway, but ultimately must become buddhas; yet this sūtra uses ruined faculties as an analogy, saying they have no further aspiration. Now, nirvāṇa is the truth of the Path and the culmination of subtlety. Because the residual habits of the fetters are not exhausted in the two vehicles and their dark obstructions are not yet removed, how could a spirit laden with defilements seek the true and ultimate Path? Because their share of the three realms of existence is exhausted, they are provisionally granted nirvāṇa, which is not true nirvāṇa. This sūtra considers that because the two vehicles are weary of saṃsāra, their forward progress has ceased, and they remain submerged in the unconditioned for an unbroken, long duration, which compared to the pṛthagjana amounts to an eternal severance. Moreover, to temper the audience of the time and deprecate the Hinayana, the ultimate person responded with diverse teachings that are not uniform; hence the various sūtras present differing accounts.