瑜伽論記 21.332

21.332

遂引三文證成此義。一者、涅槃經二十一云：聲聞獨覺八萬六萬四二一萬劫住處名為涅槃，若住有餘依時，無有二乘八萬劫等住故；二者、楞伽經云：味著三昧樂，安住無漏界，無有究竟趣，亦復不退還，得諸三昧身，乃至劫不覺，譬如昏醉人，酒消然後覺，彼覺法亦然，得佛無上身；三者、大智論云：斷三界業煩惱入無餘涅槃而生淨土聞法華經。三藏門人說云：有決定二乘修不成佛，彼經說意為欲入無餘涅槃者迴趣大乘故說聲聞得成大覺，非謂已入無餘者還趣大覺，是故無違。

Thereupon, three passages are cited to corroborate and establish this meaning. First, the Nirvāṇa Sūtra, fascicle twenty-one, says: 'The dwelling place where śrāvakas and pratyekabuddhas abide for eighty thousand, sixty thousand, forty thousand, twenty thousand, or ten thousand kalpas is called nirvāṇa.' If they were abiding in [nirvāṇa] with remainder, there would be no abiding of the two vehicles for eighty thousand kalpas and so forth. Second, the Laṅkāvatāra Sūtra says: 'Craving and clinging to the bliss of samādhi, / they peacefully abide in the taintless realm; / they have no ultimate destination, / nor do they regress or return. / Having attained bodies of various samādhis, / they are not awakened for even kalpas; / just like an intoxicated person, / who awakens only after the wine wears off, / their awakening to the Dharma is also like this: / they attain the unsurpassed body of the Buddha.' Third, the Da zhidu lun says: 'Having severed the karma and afflictions of the three realms, they enter nirvāṇa without remainder and are born in the pure land to hear the Lotus Sūtra.' Disciples of the Tripiṭaka Master explain: There are determinately fixed [practitioners of] the two vehicles who through cultivation do not become Buddhas; the intention of that sūtra's teaching was that, for the sake of those who are about to enter nirvāṇa without remainder, to turn them toward the Great Vehicle, it says that śrāvakas can attain Great Awakening, not that those who have already entered [nirvāṇa] without remainder turn back toward Great Awakening; therefore there is no contradiction.