西方合論 2.15

2.15

八、導二乘者，二乘避境趨寂，證假涅槃，不得如來法身，受業惑苦：一者，無明住地，不得至見煩惱垢濁、習氣臭穢究竟滅盡，淨波羅蜜果。二者，因無明住地有虛妄行未除滅故，不得至見無作、無行，我波羅蜜果。三者，因微細虛妄，起無漏業，意生諸陰未除盡故，不得至見極滅、遠離，樂波羅蜜果。四者，變易生死，斷續流滅，不得至見極無變易，常波羅蜜果。以是四種業惑，未證真理。如來憫之，教令回斷滅心，修淨土行。令知即空不斷，即有不常，乘大乘智，入涅槃海。

Eighth, guiding the two vehicles: The two vehicles avoid external realms to tend toward quiescence, realizing a pseudo-nirvāṇa; unable to attain the Tathāgata’s dharmakāya, they suffer the distress of karmic afflictions. First, due to the ground of ignorance, they cannot attain direct sight of the final, complete extinction of the defilements, turbidities, and foul habit-energies, which is the fruit of the purity pāramitā. Second, because illusory actions arising from the ground of ignorance are not yet eliminated, they cannot attain direct sight of unproduced, non-action, which is the fruit of the self pāramitā. Third, because subtle delusions give rise to uncontaminated karma and the mind-made aggregates are not yet completely eradicated, they cannot attain direct sight of ultimate cessation and detachment, which is the fruit of the bliss pāramitā. Fourth, because the continuous arising and passing away of inconceivable transformation mortality persists, they cannot attain direct sight of the utterly changeless, which is the fruit of the permanence pāramitā. Due to these four kinds of karmic afflictions, they have not realized the true reality. The Tathāgata pities them and instructs them to turn away from their mind of nihilistic extinction and cultivate Pure Land practice, causing them to know that emptiness is not annihilation and existence is not permanent, and to board the wisdom of the Mahāyāna to enter the ocean of nirvāṇa.