成唯識論述記 1.9

1.9

The teaching given immediately after first attaining the Way was the very first; this is spoken with respect to the majority. What this treatise clarifies belongs to both kinds. If addressed to those of indeterminate nature, where the great arises from the small, it is the teaching of the third period. If addressed solely to bodhisattvas, where the great does not arise from the small, it is the sudden teaching. This shows that the sudden and the gradual are not distinctly fixed teachings, because in the 'Entry into the Realm of Reality' chapter, five hundred śrāvakas were also present in the assembly, as explained in the Shuyao. Regarding distinguishing the capacity of the audience addressed by the teaching: according to the Yogācārabhūmi and others, there are five lineages (gotra): first, bodhisattvas; second, pratyekabuddhas; third, śrāvakas; fourth, indeterminate; fifth, those without lineage. Fascicle three of this treatise states: 'Bodhisattvas entering the path of seeing are all called the preeminent, because they realize the ālayavijñāna. It is directly taught for them. Moreover, those before the path of seeing who are already able to believe and understand, and seek its transformation of the basis, are also taught for.' It also states: 'Sentient beings without lineage cannot plumb its depths, so it is said to be extremely deep. Those of the lineage destined for quiescence cannot penetrate it, so it is called extremely subtle.' Therefore, the purport of this treatise addresses only the Mahāyāna and those of indeterminate lineage who tend toward the bodhisattva path; it does not address the three capacities of pratyekabuddhas, śrāvakas, and those without lineage. Hence the capacities addressed must solely be of the superior grade, and the profound principle revealed also departs from the two extremes. It is so vast and all-inclusive that it is difficult to detail fully! According to the Laṅkāvatāra-sūtra, it addresses five lineages; according to the Mahāprajñāpāramitā, it addresses four lineages; the Mahāyānasūtrālaṃkāra and others differ slightly from this, as explained in the Shuyao.