釋淨土群疑論 5.43

5.43

釋曰：決擇分善根小乘位人，居在穢土退轉之處，燸頂二善根猶為退位，故至忍善根方得惡趣非擇滅也。然薩婆多宗亦許別義，於忍位前得惡趣非擇滅，然不決定。今生西方猶處殊勝，常覩聖眾、恒聞妙法，殊勝行願念念增進，前前惡業漸漸消滅、後後善品念念增修，闕彼惡緣故得非擇滅。得不退轉，以願力故往諸惡趣拯拔沈淪。願力受生，不由業往不落惡趣。其義不妨也。

Explanation: Practitioners at the Hīnayāna stages of the roots of good conducive to penetration reside in a defiled land, a place of regression; the two roots of good of heat and summit are still stages of regression, and therefore only upon reaching the root of good of patience do they attain apratisaṃkhyā-nirodha regarding the evil destinies. However, the Sarvāstivāda school also allows an alternative view: that prior to the stage of patience one may attain apratisaṃkhyā-nirodha regarding the evil destinies, though it is not definitive. Now, beings reborn in the West dwell in an extraordinary place: constantly beholding the noble assembly, perpetually hearing the wondrous Dharma, their extraordinary practices and vows advancing thought-moment by thought-moment, their former evil karma gradually being eradicated, and later varieties of good being cultivated and increased from moment to moment. Because they lack the conditions for evil, they attain apratisaṃkhyā-nirodha. Having attained non-retrogression, by the power of their vows they travel to the various evil destinies to deliver and pull out those sinking in suffering. Being reborn through the power of vows, they do not go by force of karma and do not fall into the evil destinies. There is no contradiction in this principle.