西方合論 4.6

4.6

二、趨寂教者，即二乘寂滅之教，趨向涅槃，於嚴土利他不生喜樂，是為小乘；與淨土大乘之教正反。今云分攝者，以《無量壽經》及《觀經》中，皆有須陀洹乃至得阿羅漢果故。先德云：「小乘不生，據決定性不生；此中明生，為在此間先發大乘心，熏成種子，退心下地，要由垂終回小向大故生。」

Second, as for the teaching of tending toward quiescence: it is the teaching of extinction belonging to the two vehicles, which tends toward nirvāṇa and takes no joy in adorning lands or benefiting others; this is the Hīnayāna, which is directly contrary to the Mahāyāna teaching of the Pure Land. Now, it is said to partially subsume it because both the Sukhāvatīvyūha-sūtra and the Guan jing mention [practitioners attaining] from srotāpanna up to the fruit of an arhat. Earlier worthies said: 'That the Hīnayāna does not attain rebirth is said based on those of fixed nature who do not attain rebirth; that rebirth is explained here is because they previously generated the Mahāyāna mind in this world, perfuming it into a seed, and though they regressed to lower stages, it is through turning from the small toward the great when approaching the end of life that they attain rebirth.'