維摩經玄疏 4.37

4.37

一、明三藏教位格通教者，若論聲聞、緣覺，與通教明二乘不殊；若約大乘明位，此則大為殊別。所以者何？三藏教明三阿僧祇劫修行，乃至補處，即是淨、無垢位，止得齊於通教柔順忍性地、忍法中忍。若是三藏之佛，但得齊於通教佛地，正習俱盡，以相齊也。傍論三藏佛，是析法智，為拙；通教佛，是體法故，為巧。如《智度論》云：「阿羅漢地於聲聞經中，名之為佛，俱得二種涅槃。」今謂皆除正使，已辦地齊；若取二諦滿，習氣盡，羅漢豈得佛齊也？

First, clarifying the grading of the shared teaching by the stages of the Tripiṭaka teaching: if we discuss śrāvakas and pratyekabuddhas, they are not different from the two vehicles explained in the shared teaching; if we discuss stages according to the Great Vehicle, they differ greatly. Why is this? The Tripiṭaka teaching explains cultivating practice for three asaṃkhyeya kalpas up to becoming a successor, which is the pure, stainless stage; it can only equal compliant forbearance, the ground of nature, and the medium forbearance within the dharma of forbearance in the shared teaching. As for the Buddha of the Tripiṭaka, he can only equal the ground of the Buddha in the shared teaching, where primary defilements and residual habits are both exhausted, matching them in this manner. Secondarily speaking, the Tripiṭaka Buddha uses the wisdom of analyzing dharmas, which is unskillful; the Buddha of the shared teaching embodies dharmas, which is skillful. As the Mahāprajñāpāramitopadeśa says: "The ground of the arhat is called 'Buddha' in the śrāvaka sūtras, for both attain two kinds of nirvāṇa." We maintain now that in both, primary afflictions are eradicated, so they are equal to the ground of what has been done; but if one takes the fulfillment of the two truths and the exhaustion of residual habits, how could an arhat be equal to a Buddha?