維摩經略疏垂裕記 3.100

3.100

問：雖作此說，亦未消於《大品》之文。《大品》但云三乘共位菩薩十地皆學皆行，何會云是淨土行耶？答：既不取證，理在攝生。修淨土因而為攝法所攝，亦通二乘心也。通教尚爾，別圓灼然。次引《大論》者，既云有土純聲聞僧，即是聲聞來生其國。既有所引，豈無能引？「諦緣」下，結難也。即是能引之人行也。

Question: Although this explanation is made, it still does not analyze the text of the Pañcaviṃśatisāhasrikā. The Pañcaviṃśatisāhasrikā merely says that bodhisattvas in the shared stages of the three vehicles across the ten grounds learn and practice all of them; how can this be integrated to say it is pure land practice? Answer: Since they do not take realization, the principle lies in gathering living beings. Cultivating the cause of a pure land and being gathered by the dharmas of gathering also connects to the minds of the two vehicles. If even the Shared teaching is like this, the Distinct and Perfect are all the more evident. Next, citing the Dazhidulun: since it says there is a land of purely śrāvaka saṅgha, this means śrāvakas come to be born in that land. Since there are those who are guided, how could there not be those who can guide? From "Truths and conditions" onwards, it resolves the objection. This is precisely the practice of the person who can guide.