維摩經略疏 5.82

5.82

「夫出家者為無為法，無為法中無利無功德」，此呵羅云出家心非。夫出家者，本為出生死家，求真無為。真無為者，如下文云「佛身無為，不墮諸數」。若未免生死而住有為者，此求出家心非。何者？小乘見真得數緣盡有餘涅槃，謂是無為。若依大乘，得見中道無變易生死，乃是真無為法，即是平等真法界，佛不度眾生，故云無為法中無利無功德。故《大經》云「聲聞僧者名有為僧，菩薩僧者名無為僧。」

"Those who leave household life do so for the sake of the unconditioned dharma; within the unconditioned dharma there is neither benefit nor merit." This rebukes Rāhula's mindset in leaving household life as wrong. Now, those who leave household life fundamentally do so to leave the household of birth-and-death and seek true unconditionedness. As for true unconditionedness, it is as stated below: "The Buddha's body is unconditioned and does not fall into categories." If one has not yet escaped birth-and-death and abides in the conditioned, this aspiration to leave household life is mistaken. Why so? The Hinayāna perceives the truth and attains the nirvāṇa with remainder of the exhaustion of conditioned factors, calling it unconditioned. If one relies on the Mahāyāna, attaining the sight of the Middle Way without change-transfiguration birth-and-death is the true unconditioned dharma; that is indeed the equal, true realm of reality, where the Buddha does not save sentient beings. Therefore it is said: "within the unconditioned dharma there is neither benefit nor merit." Hence the Mahāparinirvāṇa Sūtra says: "The saṅgha of śrāvakas is called the conditioned saṅgha; the saṅgha of bodhisattvas is called the unconditioned saṅgha."