釋淨土群疑論 5.41

5.41

釋曰：此二佛土雖俱是彼大乘之界，然其聖眾有通有局。眾香世界唯是趣大乘之人，於此娑婆修行八法無瘡疣，生彼淨土，唯聞頓教大乘。故經說「彼唯有清淨大菩薩眾，無二乘名也。」極樂世界通彼迴小向大聲聞生彼淨土，通聞漸頓二種大乘會三歸一之教，發趣大心、行菩薩行。以先宿習斷人執惑，雖行菩薩道，然先斷其煩惱障種，故得名為聲聞阿羅漢。雖曰聲聞，以佛道聲令一切聞也；雖曰阿羅漢，於諸世間應受供養也。故俱並是大乘之界，直往迂迴二眾別也。

Explanation: Although both of these Buddha-lands are realms of the Mahāyāna, their noble assemblies differ in being inclusive or exclusive. The Gandhamādana World contains only persons proceeding toward the Mahāyāna, who in this Sahā world cultivated the eight dharmas without blemish and were reborn in that pure land, hearing only the sudden-teaching Mahāyāna. Therefore the sūtra says: "That land has only a pure assembly of great bodhisattvas, without the names of the two vehicles." Sukhāvatī inclusively allows those śrāvakas who turn from the Small toward the Great to be reborn in that pure land; they universally hear both the gradual and sudden Mahāyāna teachings that converge the three into the one, generate the great aspiration, and practice bodhisattva conduct. Because of their past habitual tendencies to sever the delusions of self-grasping, although they practice the bodhisattva path, they first sever the seeds of the affliction-obscurations; hence they can be designated śrāvakas and arhats. Though called śrāvakas, they cause all to hear the voice of the Buddha's path; though called arhats, they are worthy of receiving offerings throughout all worlds. Therefore both are realms of the Mahāyāna, differing only between the two assemblies of the direct-proceeding and the circuitous.