仁王護國般若波羅蜜多經疏 1.32

1.32

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.