仁王護國般若波羅蜜多經疏 1.32

1.32

第二明所被者，初明根性、後以教被。明根性者，五性一性自古紛紜，舉領提綱略申三說。有說一切眾生有五種性：一聲聞性、二緣覺性、三如來性、四不定性、五無種性。何以得知定不定性及有一類無種性者？依《大般若》五百九十三「善勇猛言：而於三乘性決定者、而於三乘性不定者，聞此法已速發無上正等覺心。」即明三乘定不定矣。《夫人經》云「離善知識無聞非法眾生，以人天善根而成熟之。」《善戒經》云「無種性人無種性故，雖復發心勤行精進，終不能得無上菩提。」以此等文為定量故，猶斯種性具有五種。有說一切眾生皆有佛性，無有定性及無性者。何以知然？《涅槃》二十七云「一切眾生悉有佛性。」又云「一切眾生悉皆有心，凡有心者悉皆當得阿耨菩提。」以此等文為定量故，猶斯眾生無無性矣。兩宗所立教等理齊，破斥會違廣如餘記。有說有性無性唯佛能知，然佛世尊於法自在，廣於諸教隨對根宜，說有說無皆為利樂，勿懷取捨而欲指南。

Second, explaining those who are addressed: first, clarifying their faculties and dispositions; second, their being addressed by the teaching. As for clarifying their faculties and dispositions: the question of five dispositions or one disposition has been in dispute since antiquity. Grasping the collar and lifting the net, we briefly set forth three explanations. Some say that all sentient beings have five dispositions: first, the śrāvaka disposition; second, the pratyekabuddha disposition; third, the tathāgata disposition; fourth, the indeterminate disposition; fifth, the dispositionless. How is it known that there are determinate and indeterminate dispositions, and a class of beings without disposition? According to fascicle 593 of the Great Prajñāpāramitā Sūtra, "Suvikrāntavikrāmin said: 'For those whose disposition in the three vehicles is determinate, and for those whose disposition in the three vehicles is indeterminate, having heard this Dharma, they quickly give rise to the mind of anuttarasamyaksaṃbodhi.'" This clarifies the determinate and indeterminate in the three vehicles. The Śrīmālādevī Sūtra says, "Sentient beings who are apart from good spiritual friends, without hearing, and unrighteous are matured through the wholesome roots of humans and devas." The Shan jie jing (Bodhisattvacaryā Sūtra) says, "Because dispositionless persons lack the disposition, even though they give rise to the aspiration and practice with zealous exertion, they can never attain anuttarasamyaksaṃbodhi." Because these passages serve as authoritative measures, dispositions are indeed of five kinds. Some say that all sentient beings possess the buddha-nature, and that there are no determinate dispositions or dispositionless beings. How is this known? The Nirvāṇa Sūtra, fascicle 27, says, "All sentient beings possess the buddha-nature." It also says, "All sentient beings possess a mind; all who have a mind shall attain anuttara[samyaksaṃ]bodhi." Because these passages serve as authoritative measures, there are no dispositionless sentient beings. The teachings and reasons established by both traditions are equally balanced; their refutations and harmonisations of contradictions are detailed in other records. Some say that whether there is a disposition or no disposition can be known only by a buddha. Yet the Buddha, the World-Honoured One, having mastery over dharmas, adapts to the suitability of faculties across various teachings; speaking of existence or speaking of non-existence is in every case for benefit and joy; one should not harbour grasping and rejecting in seeking a directional compass.