釋摩訶衍論 9.5

9.5

論曰：即此門中自有二門。云何為二？一者略說略示總持門、二者廣說廣示散剖門。第一門中即有五門。云何為五？一者眾生勝劣不同門、二者能作障礙假人門、三者顯示所作業用門、四者顯示對治行法門、五者顯示因治之力得益門，是名為五。言眾生勝劣不同門者，二種眾生各不同故。云何為二？一者因緣具足眾生、二者因緣闕失眾生。具眾生者，具五事故。闕眾生者，闕四事故。云何五具？一者信具，深愛樂故；二者人具，能守護故；三者法具，能善通達邪正區故；四者時具，隨應當故；五者性具，有真性故。是名為五。若有眾生具此五事，終無障礙。云何四闕？謂與彼前四相違故。若有眾生雖有真性，闕此四事，終無離障。今此文中取闕應知。如本或有眾生無善根力故。

The commentary says: Within this portal, there are inherently two portals. What are the two? First, the portal of brief explanation and brief indication with dhāraṇī-summary; second, the portal of broad explanation, broad indication, and detailed dissection. Within the first portal, there are five portals. What are the five? First, the portal of the differences between superior and inferior sentient beings; second, the portal of the nominal persons who can create obstacles; third, the portal of revealing the functions of the deeds they perform; fourth, the portal of revealing the practice of remedies; fifth, the portal of revealing the acquisition of benefits through the power of remedies; these are named the five. Regarding the portal of the differences between superior and inferior sentient beings: the two kinds of sentient beings are each distinct. What are the two? First, sentient beings fully endowed with causes and conditions; second, sentient beings deficient in causes and conditions. Sentient beings who are fully endowed are endowed with five things. Sentient beings who are deficient are deficient in four things. What are the five endowments? First, endowment of faith, because they have deep love and delight; second, endowment of persons, because they can guard and protect; third, endowment of the Dharma, because they can thoroughly penetrate the boundaries of heterodoxy and orthodoxy; fourth, endowment of time, because it accords with what is appropriate; fifth, endowment of nature, because they possess the true nature; these are named the five. If there are sentient beings endowed with these five things, they will never have obstacles. What are the four deficiencies? Namely, they are contrary to those prior four. If there are sentient beings who, although possessing the true nature, are deficient in these four things, they will never be free from obstacles. In this text here, one should know that it takes the deficient ones. As the root [text] says: 'There may be sentient beings who lack the power of good roots.'