十二門論宗致義記 1.9

1.9

第四、教所被機者，於大乘中自分兩教，若依大乘始教，一切眾生五性差別，於中但是菩薩種性及不定性，是此所為；餘非正為，兼為無違。以此論宗同諸《般若》，兼益二乘及人天故。若依大乘終教，則一切眾生皆此所為。以近說五性雖有差別，遠論皆當得菩提故，以悉有心皆有佛性。《佛性論》中約謗大乘人於無量時不能發心等故，說名無佛性，非謂究竟無清淨性，以皆得無上菩提故。依《寶性論》、《無上依經》等，設令二乘入寂已後，受變易身，受佛教化向大菩提。是故依前始教，約五性不同說三乘差別；依此終教，約並有佛性，悉當得佛，是故依此說唯一乘。此論宗意，通前二說，準可知耳。

Fourth, regarding the faculties addressed by the teaching: within the Mahāyāna, there is an intrinsic division into two teachings. If according to the Initial Teaching of the Mahāyāna, all sentient beings have distinctions among the five natures. Among them, only those of the Bodhisattva lineage and the indeterminate lineage are what is primary addressed by this [text]; the others are not the primary target, yet there is no contradiction in their being addressed concurrently. This is because the thesis of this treatise is the same as the various prajñā [sūtras], concurrently benefiting [those of] the two vehicles as well as humans and devas. If according to the Final Teaching of the Mahāyāna, then all sentient beings without exception are what is addressed by this [text]. This is because, although nearby there is said to be a distinction among the five natures, from an ultimate perspective, all shall attain bodhi, since all that have a mind possess the Buddha-nature. In the Foxing lun (Treatise on the Buddha-Nature), it is said that those who slander the Mahāyāna cannot generate the mind [for bodhi] for immeasurable periods of time, and on that basis they are termed 'lacking the Buddha-nature'; it does not mean that they ultimately lack a pure nature, because all will attain unsurpassable bodhi. According to the Ratnagotravibhāga, the Anuttarāśraya Sūtra, and so forth, even if [followers of] the two vehicles enter into cessation, they afterwards receive a body of inconceivable transformation and receive the Buddha's transformation toward great bodhi. Therefore, according to the former Initial Teaching, the distinctions among the three vehicles are spoken of in terms of the differences among the five natures; according to this Final Teaching, it is spoken of in terms of all possessing the Buddha-nature and all being destined to attain buddhahood, and therefore on this basis the single vehicle alone is taught. The overarching intent of this treatise encompasses both of the former explanations, as can be known by inference.