注大乘入楞伽經 5.46

5.46

《瑜伽論》及《法華論》說「聲聞有四種：一決定種性，亦名趣寂；二增上慢，此是凡夫得第四禪，謂阿羅漢；三退已還發大菩提心，亦名不定種性，如法華會舍利弗等得記聲聞，是其類也；四者應化非真，謂佛及菩薩變化示現，引實聲聞向大乘故。」此經所問，除增上慢，止有三種，謂說何者？佛告大慧，所說趣寂定性羅漢，斷四住煩惱，出生死苦，得涅槃者，非是其餘。退已還發大菩提心者、已曾發善巧廣大行願成熟有情佛所化者，為莊嚴諸佛國土及眾會眷屬，於彼示生作阿羅漢。

The Yogācārabhūmi-śāstra and the Saddharmapuṇḍarīkopadeśa explain: “There are four kinds of śrāvakas: first, those of definitive lineage, also called those who tend toward quiescence; second, the arrogant, who are ordinary beings who have attained the fourth dhyāna and consider themselves arhats; third, those who have retreated and subsequently aroused the mind of great awakening, also called those of indefinite lineage, such as the śrāvakas who received predictions in the Lotus assembly like Śāriputra and others, who are of this class; fourth, the responsive transformations who are not real, referring to Buddhas and bodhisattvas who manifest transformations to lead actual śrāvakas toward the Mahāyāna.” In the question posed by this sūtra, setting aside the arrogant, there are only three kinds; which one is being discussed? The Buddha told Mahāmati that the arhat who tends toward quiescence with a definitive lineage—who severs the four dwelling-places of afflictions, escapes the suffering of birth and death, and attains nirvāṇa—is the one intended, not the others. Those who retreated and then gave rise to the mind of great awakening, and those transformed by Buddhas who have previously aroused skillful, vast practices and vows to mature sentient beings, manifest birth as arhats there in order to adorn the Buddha lands and the retinues of the assemblies.