楞伽阿跋多羅寶經註解 4.247

4.247

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.