楞伽阿跋多羅寶經註解 2.301

2.301

此問如來但說小乘不說大乘之意，佛答以三義故不說一乘。言不自般涅槃法者，以二乘不能了生死即涅槃，故不為說，一也。言調伏授寂靜等者，以其稟方便教修證空寂，但離虛妄，名為解脫，未得一切解脫，故不為說，二也。言煩惱障等者，以其但斷四住通惑，未斷習氣，別惑全在，故不為說，三也。二乘破人執，未破法執，故云「不覺法無我」也。雖斷煩惱身，居分段，未名變易生死，故云「不離分段死」也。如來為此小機故，但為說三乘法耳。

This asks about the Tathāgata’s intention in speaking only of the Hīnayāna and not the Mahāyāna. The Buddha answers that due to three meanings he does not speak of the One Vehicle. In speaking of “not a teaching of attaining nirvāṇa by oneself,” it is because the two vehicles cannot understand that saṃsāra is itself nirvāṇa; hence he does not speak it for them—this is the first. In speaking of “tamed... granted the expedient means of tranquility,” it is because they receive the provisional teaching to cultivate and realize empty tranquility, merely departing from delusion, which is called liberation, but have not attained total liberation; hence he does not speak it for them—this is the second. In speaking of “afflictive hindrances,” and so on, it is because they have only severed the common delusions of the four abodes, but have not severed vāsanā, with distinct delusions entirely remaining; hence he does not speak it for them—this is the third. The two vehicles break personal grasping, but have not broken grasping at dharmas; hence it says, “they do not awaken to the selflessness of dharmas.” Although they have severed afflictions, their bodies remain within portions and have not yet attained death through transformation; hence it says, “not free from mortal death in portions.” It is for those of such lesser capacity that the Tathāgata merely speaks the Dharma of the three vehicles.