摩訶止觀 3.242

3.242

故《華嚴》云：「諸法實性相，常住不變異，二乘亦皆得，而不名為佛。」故知常住語通，得作此釋。若不作此釋，三藏不說大乘常住，聲聞那得具聲聞道、具禁戒耶？若作此釋，道共戒無失，彌益其美。又舉例釋者，如《大品》云：「婬欲障生梵天，何況菩提？」為生梵天，須斷欲；欲得菩提，斷二邊欲。欲名雖同，其意則異。此義亦爾。

Therefore the Avataṃsaka says: 'The real nature and characteristics of all phenomena / Are eternally abiding and unchanging; / The two vehicles also both attain them, / Yet are not called Buddhas.' Hence we know the phrase 'eternally abiding' is shared, and can be interpreted in this way. If one does not interpret it in this way, since the Tripiṭaka does not expound the eternal abiding of the Mahāyāna, how could a śrāvaka complete the śrāvaka path and complete the prohibitive precepts? If one interprets it in this way, the precepts concurrent with the path are not violated, adding even more to their excellence. Further, to explain by example, as the Pañcaviṃśatisāhasrikā says: 'Sensory desire obstructs birth in the Brahma heaven, let alone bodhi.' To be born in the Brahma heaven, one must sever desire; to attain bodhi, one severs desire for the two extremes. Though the name 'desire' is the same, its sense is different. This meaning is also like that.