成唯識論掌中樞要 1.29

1.29

如《唯識章》釋名中釋。又釋論名法，如《宗輪述記》說。所被機中有三：初述異；次會同；後被機。初述異者：《法華經》說：「十方佛土中，唯有一乘法，無二亦無三，除佛方便說」。以教准機，唯有一機。《涅槃》亦言：「師子吼者，是決定說，一切眾生悉有佛性，眾生亦爾，悉皆有心。凡有心者，悉皆當得阿耨多羅三藐三菩提。故諸眾生唯有佛性」。准天親《攝論》云：「上乘、下乘有差別故，菩薩、聲聞各有三藏，不論獨覺、不定、無性有別」。廣教則分為二，獨覺、無性皆無別藏。十力等中根上下智力亦唯有二。准《善戒經》、《持地論》文立為二：一、有性；二、無性。無始法爾六處殊勝，有性也；唯以人天善根而成就之，無性也。准《法華經》亦可說有三，求三乘者，授以三乘。故彼論云：「四種聲聞不為趣寂增上慢者而受記故」，有果乘故，但說有三。依《涅槃經》亦有三：如病人有三：一、若遇不遇良醫，決定可差，菩薩也；二、遇則差，不遇不差，二乘也；三、遇與不遇皆不可差，無性人也。依《大般若經》第五百九十三第十六會云：「在自鷺池側說時，善勇猛菩薩請言：『唯願世尊哀愍我等，為具宣說如來境智。若有情類於聲聞乘性決定者，聞此法已，速能證得自無漏地；於獨覺乘性決定者聞此法已，速依自乘而得出離；於無上乘性決定者聞此法已，速證無上正等菩提；若有情類雖未已入正性離生，而於三乘性不定者，聞此法已，皆發無上正等覺心。唯願如來為答所問』」。此經唯說有種性人入聖道者，故無第五無種性人、大悲闡提。又斷善人未能入聖，此亦不說。又《勝鬘經》云：「謂離善知識無聞非法眾生，以人天善根而成就之；求聲聞者，授聲聞乘；求緣覺者，授緣覺乘；求大乘者，授以大乘。是名攝受正法，堪能荷負四種重任」。此中以通從別，有性為三，無性為一。

It is as explained under the explanation of the name in the Weishi zhang. Furthermore, the method of explaining treatise titles is as stated in the Zonglun shuji. Regarding the capacities of those who are addressed, there are three parts: first, stating differences; next, harmonizing them; and finally, addressing the capacities. First, stating differences: The Lotus Sutra says: 'In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle; there are not two, nor are there three, except where the Buddha speaks expediently.' Matching the capacities by means of the teaching, there is only one capacity. The Nirvāṇa [Sutra] also says: 'The lion's roar is a definitive statement: all sentient beings possess the Buddha-nature. Sentient beings are likewise so; all possess a mind. All who have a mind will without exception attain anuttarā-samyak-saṃbodhi. Therefore all sentient beings possess only the Buddha-nature.' According to Vasubandhu's Mahāyānasaṃgraha-bhāṣya: 'Because there is a distinction between the higher vehicle and the lower vehicle, bodhisattvas and śrāvakas each have their three pitakas, without discussing pratyekabuddhas, the indeterminate, or the natureless as being distinct.' The extensive teachings are thus divided into two; pratyekabuddhas and the natureless have no separate pitakas. Among the ten powers and so forth, the power of knowing the higher and lower faculties is likewise only two. According to the texts of the Bodhisattvabhūmi and the Bodhisattvabhūmidhara-śāstra, they are established as two: first, having the nature; second, lacking the nature. The beginningless, naturally distinct six sense bases are 'having the nature'; being accomplished solely by the wholesome roots of humans and gods is 'lacking the nature.' According to the Lotus Sutra, it can also be said that there are three: those who seek the three vehicles are bestowed the three vehicles. Therefore that treatise says: 'Because the four types of śrāvakas do not include those of excessive pride who tend toward quiescence as receiving predictions,' because there is a fruit-vehicle, only three are spoken of. Relying on the Nirvāṇa Sutra there are also three: just as sick persons are of three types: first, whether meeting or not meeting a skilled physician, they will definitely recover—the bodhisattvas; second, meeting one they recover, not meeting one they do not recover—the two vehicles; third, whether meeting or not meeting, they cannot recover—persons lacking the nature. According to the sixteenth assembly in fascicle 593 of the Mahāprajñāpāramitā-sūtra: 'When it was preached beside the White Heron Lake, the Bodhisattva Suvikrāntavikrāmin requested: "We only pray that the World-Honoured One, pitying us, will fully preach the realm and wisdom of the Tathāgata. If there are sentient beings whose nature is determinate in the śrāvaka vehicle, having heard this Dharma, they can swiftly realize their own anāsrava stage; if their nature is determinate in the pratyekabuddha vehicle, having heard this Dharma, they swiftly rely on their own vehicle to attain release; if their nature is determinate in the unexcelled vehicle, having heard this Dharma, they swiftly realize unexcelled, perfect awakening; if there are sentient beings who, though not yet having entered the stage of correctness and freedom from rebirth, are indeterminate in the three vehicles, having heard this Dharma, all will arouse the thought of unexcelled, perfect awakening. We only pray that the Tathāgata will answer what has been asked."' This sutra speaks only of persons with gotra who enter the noble path; hence it lacks the fifth type: persons lacking gotra, the icchantikas of great compassion. Furthermore, persons who have severed their wholesome roots cannot enter nobility; these are also not spoken of here. Again, the Śrīmālādevī-sūtra says: 'Sentient beings who are separated from spiritual mentors, who have heard nothing and lack the Dharma, are brought to accomplishment through the wholesome roots of humans and gods; to those who seek to be śrāvakas, the śrāvaka vehicle is given; to those who seek to be pratyekabuddhas, the pratyekabuddha vehicle is given; to those who seek the Great Vehicle, the Great Vehicle is given. This is called embracing the true Dharma and being capable of bearing the four great burdens.' Here, subsuming the general under the particular, those having gotra are three, and those lacking gotra are one.