首楞嚴義疏注經 4.25

4.25

方便教說定性二乘、無性闡提不得成佛，如焦芽敗種等。今此會通，咸歸一乘，究竟涅槃。《涅槃經》云「我於餘經說有聲聞不得作佛，非於此經作如是說。」涅槃、佛性即如來藏，亦名一乘，亦名首楞嚴，二經同味不亦宜乎。斯則會五性、融三乘，了義極談莫斯為最。阿練若，云無諠雜。首楞嚴王，即諸佛之大寂定，名真無喧雜正修行處也。

The provisional teachings state that the fixed-nature two vehicles and the icchantikas lacking [Buddha-]nature cannot attain Buddhahood, being like scorched sprouts and rotten seeds, and so forth. Now this combines and integrates them, so that all return to the one vehicle, the ultimate nirvāṇa. The Nirvāṇa Sūtra says: 'In other sūtras I have said that there are śrāvakas who cannot become Buddhas, but in this sūtra I do not speak in this way.' Nirvāṇa and Buddha-nature are just the tathāgatagarbha, also called the one vehicle, and also called the Śūraṅgama; is it not fitting that the two sūtras share the same flavour? Thus this gathers the five natures and harmonises the three vehicles; of the definitive, supreme discourses, none surpasses this. 'Araṇya' means free from noise and disturbance. The Śūraṅgama king is the great calm concentration of all Buddhas, named the true place of correct practice free from noise and disturbance.