釋淨土群疑論 5.39

5.39

答：言無二乘者，無定姓二乘。彼土二乘並是不定姓聲聞，悉能迴心入大乘也。天親菩薩依《瑜伽師地論》造諸論，故《攝論》云「披閱決定藏，以釋《攝大乘》」。決定藏，即是《瑜伽師地》中〈決擇分〉也。今造《淨土論》，還依彼論之宗有五乘姓義，故言二乘種不生也。三依舊諸德釋此文言：聲聞有二種，一愚法，謂今生未能迴小向大聲聞；二不愚法，謂已能迴小向大聲聞。前者名二乘種，以不迴心向大、不信有淨土，不願生也。後名非二乘種，雖修小行，以信大乘、願生淨土也。四釋云：彼以迴心向大，所修聖道斷惑，皆為趣無上菩提，不名二乘也。以成佛果必定須斷人法二執，正習雙亡，證人法二空，究竟滿足方得名佛。彼為先是小乘，厭人執煩惱，為此先斷，取彼四果得名阿羅漢亦曰聲聞，然非小乘也。阿羅漢名非唯小果，以佛亦得名阿羅漢。如《四分律》云「佛度阿若憍陳如已，言：『三千大千世界有二阿羅漢，一是佛、二是阿若憍陳如。』」故阿羅漢名非唯小果之稱。聲聞之名亦通大乘，故《法華經》云「我等今者真是聲聞」，以佛道聲令一切聞，此即菩薩聲聞也。「我等今者真阿羅漢，於諸世間天人魔梵，普於其中應受供養」，此即大乘菩薩。名雖與彼小果名同，然義有別。今淨土聲聞阿羅漢等，悉是趣求無上菩提之人，故非二乘種，亦非二乘名也。為已發大乘心，雖名聲聞，即非小乘名也。如《法華經》說「彼阿難迴心向大，佛與受記名山海慧自在通王如來，至結集時取阿羅漢。」豈是退大乘心，趣求小果？又《維摩經》云「迦葉言：『我從是來不復勸人以聲聞辟支佛行。何因結集之日勸阿難取阿羅漢果？』」故知阿羅漢果非小乘果也。阿難從佛授記後所行之行，悉是趣佛，故知即是大乘菩薩行也。然直往之人先斷法執煩惱，修道人執煩惱至金剛心方頓除即得成佛。從本已來直往菩薩先作意，唯欲斷除法執故留惑，至惑盡具佛一切智。以法執煩惱微細難除，障三菩提大果，望聲聞是白淨無記，望菩薩是有覆無記。菩薩偏厭，故《攝論》云「智障極盲暗，謂真俗別執」，是以偏先斷也。人執煩惱障於涅槃，聲聞之人深厭生死，唯求自利，不能修學佛一切智，故彼無心斷於法執煩惱。法執煩惱不障涅槃故，諸聲聞斷人執盡得般涅槃。今此聲聞在七方便中，或七方便前位。中三品人為先求聲聞，深厭人執煩惱，以於此惑作意斷除。今生西方，雖復迴心趣求佛果，為先厭人執煩惱，還依本習為說四諦，令具斷彼人執煩惱見修兩惑。斷彼惑時，必須見於四真諦理，用無漏聖道斷此煩惱。斷見惑名曰預流，非住彼道名預流也。斷修惑已名阿羅漢，如阿羅漢無諸惑，故雖有此名只是菩薩之行。漸頓兩人俱行菩薩行，並趣求佛果，雖並得名菩薩，然迂迴人亦得名聲聞，以因聲悟道復本是小機；亦得名菩薩，以彼趣求大菩提故。菩薩之人以直往故但名菩薩，不名聲聞，以本不是因聲悟道故。佛以二名簡彼漸頓二眾弟子，故言「無量無邊聲聞弟子皆阿羅漢，非是算數之所能知，諸菩薩亦如是也。」

Answer: Stating that there are no two vehicles means that there are no two vehicles of determinate nature. The two vehicles in that land are entirely śrāvakas of indeterminate nature; all are capable of turning their minds and entering the Mahāyāna. Bodhisattva Vasubandhu composed his treatises relying on the Yogācārabhūmi-śāstra; thus the Mahāyānasaṃgraha says: "Having perused the Vivaraṇa-piṭaka, I explain the Mahāyānasaṃgraha." The Vivaraṇa-piṭaka is precisely the "Viniścaya-saṃgrahaṇī" portion within the Yogācārabhūmi. Now, in composing the Treatise on the Pure Land, he again relied on the tenet of that treatise regarding the five vehicle natures; hence he stated that the lineage of the two vehicles is not reborn [there].
Third, according to the explanations of this text by previous virtuous masters: There are two kinds of śrāvakas. The first are those ignorant of the Dharma, meaning śrāvakas who in this life have not yet been able to turn from the Small toward the Great. The second are those not ignorant of the Dharma, meaning śrāvakas who have already been able to turn from the Small toward the Great. The former are called "the lineage of the two vehicles"; because they do not turn their minds toward the Great, do not believe there is a pure land, and do not aspire to be reborn [there]. The latter are called "not of the lineage of the two vehicles"; although they cultivate Hinayāna practice, it is because they have faith in the Mahāyāna and aspire to be reborn in the pure land.
Fourth, it is explained: Because they have turned their minds toward the Great, their cultivation of the noble path and severance of delusions are all for the purpose of proceeding toward unsurpassed bodhi; they are not called "the two vehicles." Because to attain the fruit of buddhahood, one must definitely sever both self-grasping and dharma-grasping, eliminate both actual defilements and residual latencies, and realize the dual emptiness of person and phenomena; only when this is fully and completely perfected is one entitled to be called a Buddha. Because they were formerly of the Hīnayāna, they loathed the defilements of self-grasping; on account of this, they severed them first, attaining those four fruits and acquiring the name "arhat", and are also called "śrāvakas"; yet they are not Hīnayāna. The name "arhat" does not refer only to the lesser fruit, for a Buddha is also entitled to be called an arhat. As the Dharmaguptaka Vinaya says: "After the Buddha had liberated Ājñātakauṇḍinya, he said: 'In the great trichiliocosm, there are two arhats: one is the Buddha, and the second is Ājñātakauṇḍinya.'" Therefore, the name arhat is not an appellation exclusive to the lesser fruit. The designation of śrāvaka also applies to the Mahāyāna; thus the Lotus Sūtra says: "We now are true śrāvakas," causing all to hear the voice of the Buddha's path—these are bodhisattva-śrāvakas. "We now are true arhats, throughout all the worlds of devas, humans, māras, and Brahmās, everywhere within them worthy of receiving offerings"—these are Mahāyāna bodhisattvas. Although the names are identical to those of the lesser fruit, their meanings are distinct. Now, the śrāvakas, arhats, and so forth of the Pure Land are all persons who proceed toward and seek unsurpassed bodhi; therefore they are neither of the lineage of the two vehicles nor do they bear the designation of the two vehicles [in the Hinayāna sense]. Because they have already generated the Mahāyāna mind, though designated śrāvakas, this is not the designation of the Hīnayāna. As stated in the Lotus Sūtra: "That Ānanda turned his mind toward the Great; the Buddha bestowed a prediction upon him under the name of Sāgaravaradhara-buddhi-vikrīḍitābhijña Tathāgata, and at the time of the council he attained arhatship." Could this mean he regressed from the Mahāyāna mind and proceeded to seek the lesser fruit? Furthermore, the Vimalakīrti Sūtra states: "Kāśyapa said: 'From now on, I will no longer urge people with the practices of śrāvakas and pratyekabuddhas. For what reason, on the day of the council, did I urge Ānanda to attain the fruit of an arhat?'" Thus we know that the fruit of an arhat is not exclusively a Hīnayāna fruit. The practices Ānanda cultivated after receiving the prediction from the Buddha were all oriented toward buddhahood; hence we know they were Mahāyāna bodhisattva practices.
However, those who proceed directly [to the Mahāyāna] sever the defilements of dharma-grasping first; the defilements of self-grasping in the path of cultivation are only eliminated all at once upon reaching the vajropamasamādhi, whereupon they instantly achieve buddhahood. From the very beginning, direct-proceeding bodhisattvas first generate the intention solely to sever dharma-grasping, and therefore retain defilements until, with defilements exhausted, they are fully endowed with the Buddha's sarvākārajñatā. Because the defilements of dharma-grasping are subtle and difficult to eliminate, obstructing the great fruit of sambodhi, from the perspective of a śrāvaka they are pure and morally neutral, whereas from the perspective of a bodhisattva they are defiled and morally neutral. Bodhisattvas are especially repulsed by them; thus the Mahāyānasaṃgraha says: "The cognitive obscurations are utterly blind and dark, meaning the distinct graspings of the conventional and the ultimate"; hence they are deliberately severed first. The defilements of self-grasping obstruct nirvāṇa; śrāvakas deeply revile saṃsāra and seek only their own benefit, unable to cultivate and study the Buddha's sarvākārajñatā; thus they have no intention to sever the defilements of dharma-grasping. Because the defilements of dharma-grasping do not obstruct nirvāṇa, all śrāvakas, having completely severed self-grasping, attain parinirvāṇa.
Now, these śrāvakas are within the seven expedients or at stages prior to the seven expedients. Those of the middle three grades, having formerly sought to become śrāvakas, deeply reviled the defilements of self-grasping and directed their minds to sever these defilements. Now reborn in the Western Pure Land, although they have turned their minds to seek the Buddha-fruit, because they previously reviled the defilements of self-grasping, they are taught the four noble truths in accordance with their past habits, causing them to completely sever the defilements of self-grasping, both the delusions of seeing and of cultivation. When severing those delusions, they must discern the truth of the four noble truths and use the uncontaminated noble path to sever these defilements. Severing the delusions of seeing is named "stream-enterer" (srotāpanna); it does not mean they abide in that path and are named stream-enterers. Having severed the delusions of cultivation, they are named "arhats"; as with arhats, they are free from defilements, so although they have this name, it is merely the conduct of bodhisattvas. Both gradual and sudden practitioners cultivate bodhisattva conduct, and both proceed toward seeking the Buddha-fruit; although both receive the name "bodhisattva," circuitous persons can also receive the name "śrāvaka" because they awakened to the path through sound and originally had small capacities; they can also receive the name "bodhisattva" because they proceed toward and seek great bodhi. Direct-proceeding persons, because they go straight forward, are called only "bodhisattvas" and are not called "śrāvakas," as they did not originally awaken to the path through sound. The Buddha distinguished between the two assemblies of gradual and sudden disciples using these two names; therefore it is said: "Countless and boundless śrāvaka disciples, all arhats, beyond what can be known by calculation; the bodhisattvas are also likewise."