大方廣佛華嚴經隨疏演義鈔 9.8

9.8

疏「法爾種子」下，即第二對，一性五性別中五性之義，含前第一對，一乘三乘別中三乘之義，以乘性相成故。但明五性則有三乘，而三乘但是化法，非所詮中別義，故略不明，含在五性之中。言「法爾」者，此明本有揀異新熏。故《瑜伽》云「種性略有二種：一本性住、二習所成。本性住者，謂諸菩薩六處殊勝，有如是相，從無始世展轉傳來，法爾所得等。習所成者，謂先慣習善根所得。」《顯揚論》云「云何種性差別？五種道理，一切界差別可得故。」五中前四為有、後一為無，故云「有無永別」。

Under the Commentary's "intrinsic seeds" is the second contrast: the meaning of the five lineages in the distinction between one lineage and five lineages. It contains the meaning of the three vehicles from the first contrast, the distinction between the one vehicle and the three vehicles, because the vehicles and the lineages complement each other. Merely explaining the five lineages entails the three vehicles; yet the three vehicles are merely methods of conversion and not distinct doctrines within what is expounded, so they are omitted and left unexplained, contained within the five lineages. "Intrinsic" clarifies that they are inherently existent, distinguishing them from newly perfumed [seeds]. Thus the Yogācārabhūmi states: "There are briefly two kinds of lineage: first, abiding in the original nature; second, formed by habituation. 'Abiding in the original nature' means the superior six sense bases of bodhisattvas; possessing such characteristics, handed down successively from beginningless time, obtained intrinsically, and so forth. 'Formed by habituation' means obtained by previously habituated wholesome roots." The Prakaraṇāryavācā says: "How is the distinction of lineages [established]? By five kinds of reasoning, because distinctions in all dhātus are obtainable." Among the five, the first four are "having" and the last one is "lacking"; hence it is said, "having and lacking are eternally distinct."