金剛般若論會釋 1.44

1.44

問：「依《勝鬘經》及《瑜伽》三十七，有四所化，謂三乘眾及無種姓；或依《楞伽》，說五乘等；此中言總亦攝法盡，何故次須言，我皆令入無餘涅槃？無餘涅槃三乘眾入，非第四故。其《勝鬘》云，『無聞非法眾生，以人天善根而成熟之』。《善戒經》、《菩薩地》亦爾，豈無種性亦入涅槃？經皆令作佛者，說一乘一道皆得作佛，應解佛意。」答：「有三解。一解，若久學行，識知根性，於無種姓人天善化，《勝鬘經》文云，若初學行，未識根性，但總發意皆令入滅，此經文是，亦不相違。二解，望其願意，皆令入滅，此經文是。據實而論，有無姓者，人天善根成，不得入滅，彼等經是。三解，彼別此總，理不相違。」

Question: "Relying on the Śrīmālā-sūtra and chapter thirty-seven of the Yogācārabhūmi, there are four kinds of beings to be transformed: the assemblies of the three vehicles and those without gotra; or, relying on the Laṅkāvatāra-sūtra, five vehicles are taught, etc. Here, the general statement also subsumes all dharmas; why then must it next say, 'I shall cause them all to enter nirvāṇa without remainder'? Nirvāṇa without remainder is entered by the assemblies of the three vehicles, not by the fourth. The Śrīmālā states: 'Sentient beings who are unlearned and practice non-Dharma are matured through the wholesome roots of humans and devas.' The Śīlapāramitā-sūtra and the Bodhisattvabhūmi also state this; could it be that those without gotra also enter nirvāṇa? Since the sūtras state that all are caused to become buddhas, teaching that by one vehicle and one path all can attain buddhahood, one should understand the Buddha's intention." Answer: "There are three explanations. First explanation: if one has practiced for a long time and recognizes their faculties and natures, one transforms those without gotra with the wholesome roots of humans and devas, as in the text of the Śrīmālā-sūtra; if one is a beginner in practice who does not yet recognize their faculties and natures, one merely generates a general aspiration to cause them all to enter cessation, which is what this sūtra text says, and they are not contradictory. Second explanation: from the perspective of their aspiration, they are all caused to enter cessation, which is what this sūtra text says; but speaking according to reality, there are those without gotra whose wholesome roots of humans and devas are matured and who cannot enter cessation, which is what those other sūtras say. Third explanation: those are specific while this is general; in principle they are not contradictory."