阿彌陀經要解 1.86

1.86

答：「定性二乘不迴向菩提不發大願，則不得生；若先習小行臨終迴向發願，則便得生。雖得生已小習先熟，佛順其機為說小法彼尋證果，旋即向大，不終滯於小也。是故不同此土藏教聲聞，直俟法華開會方得入圓，應是通教聲聞，或是別教七住先斷見思，故名阿羅漢耳。蓋藏通二教不聞他方佛名，今既得聞彌陀名號信願往生，總屬別圓二教之所攝矣。」

Answer: "If those of the determinate nature of the two vehicles do not dedicate [merit] toward bodhi and do not make great vows, they cannot be born there. If they previously practiced the Hinayāna, but at the end of life dedicate [merit] and make vows, they then can be born there. Although they obtain rebirth, their Hinayāna habits ripen first; the Buddha accords with their capacities to preach the Hinayāna Dharma for them, and they soon realize the fruit, but they immediately turn toward the Great [Vehicle] and do not remain permanently stuck in the Hinayāna. Therefore, they are not like the śrāvakas of the Tripiṭaka teaching in this land, who must wait directly until the opening and uniting of the Lotus Sūtra before they can enter the perfect [teaching]; they must be śrāvakas of the shared teaching, or those of the seventh dwelling of the distinctive teaching who have already severed [the afflictions of] views and thoughts, and are therefore called arhats. For under the Tripiṭaka and shared teachings one does not hear the names of Buddhas in other directions; now that they have heard Amitābha's name, have faith and aspiration, and achieve rebirth, they are completely subsumed under the distinctive and perfect teachings."