大乘起信論廣釋卷第三．四．五 5.118

5.118

論。如修多羅至終無有退　釋曰。下引經證。於中有二。初顯得往生。後顯住正念。此初也。然生淨土有其行願。定願無行無由往生。由斯攝論說唯發願生淨土者。別時意趣不說念佛亦不往生。而有不會攝大乘意妄□非𢇛深不可依。若人專念西方等者。此顯行也。所修善根願求者。此明願也。即得等者。顯由行願得往生也。終無退者。謂不退生諸餘佛土不退善根。何況退生諸惡道等。若爾寧說是其報土唯登地者方得生耶。若共言往生。有其二力。一自力能生。謂入位菩薩不假佛引。自業生故。如彼大鵬自度汝高勝□□芻自往梵宮。經依此義說。龍樹菩薩證初歡喜地往生安樂國。二他力能往。即凡夫等雖有行願要引生故。如彼蚊蚋假鵬度涉。魔往梵宮假梵生力。經依此義說九品人。乃至十念皆得往生故。雖說是他受因□。諸凡夫等生亦無失。不爾登地自□花藏何因捨此而往彼耶。

[Treatise:] As a sūtra says: ["If a person single-mindedly focuses on the Buddha Amitāyus in the western world, and directs the roots of goodness they cultivate toward wishing for rebirth in that world, they will be reborn immediately, and because they constantly see the Buddha, in the end they will never retrogress."]
[Commentary:] Below cites sūtra evidence. In this there are two: first, showing the attainment of rebirth; second, showing abiding in right mindfulness. This is the first. Rebirth in a pure land involves practice and vows; with fixed vows but no practice, there is no way to be reborn. Because of this, when the Mahāyānasaṃgraha says that those who merely make a vow are reborn in a pure land, it refers to an intention concerning another time; it does not say that one who is mindful of the Buddha is also not reborn. But there are those who do not understand the intention of the Mahāyānasaṃgraha and falsely [...] which is deeply unreliable. "If a person single-mindedly focuses on the western [world]" shows the practice. "Directs the roots of goodness they cultivate toward wishing" clarifies the vow. "They will immediately [be reborn]" shows that through practice and vows, they attain rebirth. "In the end they will never retrogress" means they will not retrogress to be reborn in other buddha lands, nor retrogress from their roots of goodness, let alone retrogress to be reborn in the evil paths. If so, why is it said that this is a reward land and only those who have ascended the bhūmis can be reborn there? If we speak generally of rebirth, there are two powers: First, self-power capable of rebirth: this means a bodhisattva who has entered the stages does not rely on a buddha's guidance, because they are born by their own karma; just as the great garuḍa crosses by its own strength [...] a bhikṣu goes to the Brahmā palace on his own. The sūtras, relying on this meaning, say that Bodhisattva Nāgārjuna, having realised the first Joyful Stage, was reborn in the Land of Peace and Bliss. Second, other-power capable of going: this means ordinary people and the like, though they have practice and vows, must rely on being guided to be reborn; just as a gnat relies on a garuḍa to cross over, or Māra going to the Brahmā palace relies on Brahmā's power of birth. The sūtras, relying on this meaning, speak of the nine grades of people, and that even with ten recitations all can attain rebirth. Therefore, although it is said to be the cause of other-enjoyment [...], there is also no fault in ordinary people being reborn. If it were not so, why would those who have ascended the bhūmis and are naturally [in] the Lotus Treasury abandon this and go there?