西方合論 10.13

10.13

六、二乘有無者，問：「天親菩薩無量壽偈曰：『大乘善根界，等無譏嫌名。』乃至『不聞二乘名，何況有實是？』諸經中皆言：『國土聲聞不可稱量。』何故？」釋：「先德云：『二乘生者，皆是臨終回小向大，以習小功深，聞佛所說及風柯水響，皆演小故，暫證小果漸次增進，至菩薩位，非是住小。』是故說無二乘者，有二義：一是決定二乘不生，是寔無故；二是不住二乘，是畢竟無故。辟如二人同官郎署，一人官止于此，一人將遷。止郎署者，可以稱郎，以無後官故；將遷官者，不定是即，以即畢竟改故。以是故淨土不得言有二乘，以畢竟至菩薩位故。」

Sixth, regarding the presence or absence of the two vehicles: Question: "The Verse on the Measureless Life by Bodhisattva Vasubandhu says: 'In the realm of the roots of goodness of the Great Vehicle, there is equality without even the name of disparagement,' and further, 'The names of the two vehicles are not heard, how much less could there be their reality?' Yet the sūtras all say: 'The śrāvakas in that land cannot be measured.' Why is this?" Explanation: "Former masters of virtue said: 'Those of the two vehicles who are reborn there all turn from the small to the great at the point of death. Because their habitual practice of the small is deep, when they hear what the Buddha preaches and the rustling of wind in the branches and the sound of water, all of which expound the small, they temporarily realize the lesser fruit and gradually advance until reaching the stage of a bodhisattva; they do not abide in the small.' Therefore, when it is said that there are no two vehicles, it has two meanings: first, those determined in the two vehicles are not reborn there, which is true nonexistence; second, they do not abide in the two vehicles, which is ultimate nonexistence. For example, two people serve as officials in the same secretarial bureau: one's official career ends there, while the other is about to be promoted. The one whose career ends in the bureau may be titled a secretary, because he has no subsequent office; the one about to be promoted is not definitively so, because his current post will ultimately change. For this reason, one cannot say that there are two vehicles in the Pure Land, because they ultimately reach the rank of bodhisattva."