西方合論 4.8

4.8

釋曰：「以退大既久，習小功深，是故彼佛稱習說小，且令證果；又此證小果者，不守小位而住，還起大心進行彌速，或五劫或十劫，得成初地，如是階級，猶是殊勝，是故不同。又云：經中亦有頻婆證阿那含，然非此教正所被機；今從正為韋提希等宣淨土觀，尚非通別，豈是小乘？如迦文出世，亦有聲聞。畢竟大乘是正，以羊鹿等車，非實車故。」

Explanation: "Because their regression from the great had lasted so long and their habituation to the small was so deep, that Buddha spoke the small according to their habits, temporarily enabling them to realize the fruit. Moreover, those who realize the small fruit do not abide resting in the small stage; they again arouse the great mind and advance with even greater speed, attaining the initial bhūmi in five or ten kalpas. Such gradations are still extraordinary, and therefore not the same. It is also said: In the sūtra there is also Bimbisāra realizing the fruit of anāgāmin, yet he is not the primary recipient intended by this teaching. Since it is currently expounded primarily for Vaidehī and others to teach the Pure Land contemplations, it is not even the shared or distinct [teachings], how could it be the Hīnayāna? Just as when Śākyamuni appeared in the world, there were also śrāvakas; ultimately, the Mahāyāna is the principal, because carts drawn by sheep or deer are not the true carts."