遊心安樂道 1.18

1.18

今此經說無量壽國，就第四門說為淨土。所以然者？為欲不容大、小，兼引凡、聖，並生勝處，同趣大道故。如下文云：「設我得佛，國中人民，不住定聚，必至滅度者，不取正覺。」又言：「設我得佛，國中聲聞有能計量，知其數者，不取正覺。」乃至廣說故。而論說曰：「女人及根缺，二乘種不生」者，是說決定種性。二乘未入無餘，未發大心，非謂不定根性聲聞，及趣寂性，出無餘後。為簡此故，言二乘種。由是道理，不相違也。

Now, when this sūtra speaks of the Land of Immeasurable Life, it describes it as a pure land according to the fourth approach. Why is this so? Because it intends not to exclude either the Mahāyāna or the Hīnayāna, but concurrently to guide both ordinary beings and noble ones, so that they may be reborn together in this superior place and advance together toward the Great Way. Hence the text below states: 'If, when I attain Buddhahood, the humans and devas in my land should not abide in the samyaktva-niyata-rāśi and definitely reach extinction (parinirvāṇa), may I not attain supreme awakening.' It also states: 'If, when I attain Buddhahood, the śrāvakas in my land can be measured and their number known, may I not attain supreme awakening,' and so on at length. As for the treatise stating, 'Women, those with defective sense faculties, and the seeds of the two vehicles are not born [there],' this speaks of the determinate gotra. Those of the two vehicles who have not yet entered [nirvāṇa] without remainder and have not aroused the great mind [are meant], not śrāvakas of indeterminate faculties, nor those of the nature inclined toward cessation after emerging from [nirvāṇa] without remainder. In order to distinguish these, it speaks of 'the seeds of the two vehicles.' By this principle, there is no contradiction.