入楞伽心玄義 1.61

1.61

六、二乘迴心門者，有說：定性二乘定不迴心向大菩提，如《深密經》等。有說：一切二乘究竟悉皆得大菩提，如《法華》等。今會此二說，亦有二義：一法、二教。法中，前經約就此生定入涅槃，必不迴心，故作是說。後經縱入涅槃，後必當起趣大菩提。由根有利鈍、法有遲疾，如經「八萬六萬乃至十千」等，此經三昧酒所醉等（云云）。二、約教者，或一切二乘皆不迴心，如小乘說。或諸二乘不定性者，未入見道亦有迴心，餘竝不迴，如《大般若》及《淨名經》等。或諸二乘定種性者一切不迴，不定種性縱得羅漢而許迴心，如《深密》等經。或諸二乘定與不定一切皆迴，但有入滅不入滅遲疾差別，如《法華》、《涅槃》、《楞伽》、《密嚴》等說。良由教有淺深、前後差別，故以末後方為了教，餘如前說。

Sixth, regarding the gateway of the two vehicles turning their minds: some say that the two vehicles of determined lineage definitely do not turn their minds toward great bodhi, as in the Saṃdhinirmocana Sūtra and the like. Others say that all [followers of] the two vehicles ultimately attain great bodhi, as in the Lotus Sūtra and the like. Now, in reconciling these two explanations, there are also two aspects: first, phenomena; second, teachings. Regarding phenomena: the former sūtras speak from the perspective of their definitely entering nirvāṇa in this life, when they will certainly not turn their minds, which is why they speak thus. The latter sūtras teach that even if they enter nirvāṇa, they will definitely arise later and advance toward great bodhi. Because faculties are sharp or dull, and dharmas are slow or swift, as the sūtra says: 'Eighty thousand, sixty thousand, down to ten thousand,' and so on, and this sūtra speaks of being intoxicated by the wine of samādhi, and so forth. Second, regarding teachings: either all [followers of] the two vehicles do not turn their minds, as taught in the Hīnayāna. Or among the two vehicles, those of undetermined lineage who have not yet entered the path of seeing may also turn their minds, while the rest do not turn, as in the Great Prajñāpāramitā, the Vimalakīrtinirdeśa Sūtra, and so forth. Or all followers of the two vehicles of determined lineage do not turn, while those of undetermined lineage, even if having attained arhatship, are granted to turn their minds, as in the Saṃdhinirmocana Sūtra and other sūtras. Or all followers of the two vehicles, whether determined or undetermined, turn their minds, with merely the distinction of slowness or swiftness in entering or not entering extinction, as taught in the Lotus Sūtra, Nirvāṇa Sūtra, Laṅkāvatāra Sūtra, Ghanavyūha Sūtra, and so forth. This is truly because the teachings have differences of depth, precedence, and subsequence; therefore, taking the final as the definitive teaching, the rest is as explained above.