法華文句記 5.54

5.54

在前不入、於今方入，大小根性熟時不同，故知不問有障無障悉皆得入，但以障之輕重用對根之利鈍及時不同耳。若都不聞大小者，不問有障無障此土無機，今世未熟非四句收，四門不攝，此中正用《大論》二十四釋十力中文，至第四力云：「世尊以是智力，善知眾生上中下根」，若信進等五及根遮等四，論唯約小；今通大乘，故知障與不障，貴在有根有乘種耳。障由破戒，具如乘戒四句分別，以對五時四教三品，諸門分別注云云者，良由此也。細推之言，恐遺落耳。

They did not enter previously, but enter only now. The times when the faculties and natures of the great and the small mature are different. Therefore, one should know that regardless of whether there are obstructions or no obstructions, all gain entry; it is merely that the lightness or heaviness of obstructions is paired with the sharpness or dullness of faculties and the differences in time. If one hears neither the great nor the small at all, regardless of whether there are obstructions or no obstructions, they have no capacity in this land; having not matured in the present life, they are not covered by the four propositions nor subsumed by the four gates. Here, it precisely uses the text from the twenty-fourth fascicle of the Da zhidu lun explaining the ten powers, where, arriving at the fourth power, it says: 'With this power of wisdom, the World-Honoured One skillfully knows the superior, middling, and inferior faculties of sentient beings.' If it is the five such as faith and vigor, and the four such as faculties and hindrances, the treatise restricts them solely to the small; now it is extended to the Mahāyāna. Therefore, we know that whether obstructed or not obstructed, what is essential lies in having the faculties and having the vehicle-seeds. Obstructions arise from breaking the precepts; this is fully as in the four propositions distinguishing vehicle and precepts, which are paired with the five periods, four teachings, and three grades, distinguishing the various gates where it notes 'and so on and so forth,' precisely for this reason. As for speaking of examining in detail, it was for fear of omissions.