楞伽阿跋多羅寶經註解 4.247

4.247

此答初問。言為無餘涅槃故說等者，子、果縛盡，故曰無餘，然非究竟，雖為授記，仍須行菩薩行，此乃誘進小乘。又曰「此及餘世界」等，言菩薩有始修大行，復樂小果，為其說授記事以策進之，故云「進向大乘」。此則斯經言記聲聞之意。授聲聞記正在《法華》，今乃化佛權記，故云「非是法佛」。言與菩薩不異等，據同斷惑障、解脫一味云爾，非為智障斷也。智障斷則見法無我，得如來殊勝清淨境界，非聲聞也。聲聞但斷見思煩惱，見人無我，未破無明、見法無我，故與菩薩異也。又曰「七識滅」者，乃以七、八識而論二障有脫未脫，二乘但滅七識而法障未脫，所謂但離虛妄名為解脫是也。若法障等滅，方為究竟清淨，是知同異未易輕議也。

This answers the first question. The phrase 'spoken for the sake of nirvāṇa without remainder' and so on means that because both the bonds of seed and fruit are exhausted, it is called 'without remainder'; yet it is not ultimate. Although a prophecy is conferred upon them, they must still practice the bodhisattva path; this is to entice and advance the Hīnayāna. It also says 'in this and other worlds' and so forth, meaning that there are bodhisattvas who, having initially cultivated the great practice, subsequently take pleasure in the lesser fruit; it is to stimulate and advance them that he speaks of conferring the prophecy, hence it says 'advance toward the Mahāyāna'. This, then, is the intention of this sūtra in speaking of prophesying for the śrāvakas. Conferring the prophecy upon the śrāvakas properly occurs in the Lotus Sūtra; here, it is merely an expedient prophecy by an Emanation Buddha, hence it says 'not the Dharma Buddha'. The phrase 'they do not differ from bodhisattvas' and so forth is spoken merely based on their identical severance of the hindrance of delusion and their sharing the single taste of liberation; it is not due to the severance of the hindrance of the knowable. When the hindrance of the knowable is severed, one sees the selflessness of dharmas and attains the Tathāgata's exquisitely pure realm; this is not the case for śrāvakas. Śrāvakas merely sever the afflictions of view and thought and see the selflessness of persons; they have not broken through fundamental ignorance to see the selflessness of dharmas. Hence, they differ from bodhisattvas. Furthermore, 'when the seven consciousnesses cease' discusses whether the two hindrances have been freed or not in terms of the seventh and eighth consciousnesses. The two vehicles only extinguish the seventh consciousness, but are not freed from the hindrance of dharmas; this is what is called 'merely departing from falsehood is named liberation'. Only when the hindrance of dharmas and the rest are extinguished does one attain ultimate purity. Thus we know identity and difference cannot be casually debated.