成唯識論掌中樞要 1.30

1.30

又依十卷《楞伽經》中第二卷末，四卷者第一卷說，大分亦同。佛告大惠：「有五種性證法：一、聲聞乘性；二、辟支佛乘性；三、如來乘性；四、不定乘性；五者無性，謂一闡提。此有二種：一者，焚燒一切善根，則謗菩薩藏；二者，憐愍一切眾生，作盡一切眾生界願，是菩薩也。若眾生不入涅槃，我亦不入」。大惠白佛：「此二何者常不入涅槃？」佛言：「菩薩常不入涅槃，非焚燒一切善根者，以知諸法本來涅槃，不捨一切諸眾生故」。《大莊嚴論》第一卷〈種性品〉說五種種性；三乘、定及不定，四同《瑜伽》。第五性中說有二種：一、時邊；二、畢竟。時邊有四：頌曰：「一向行惡行，普斷諸白法，無有解脫分，善少亦無因」。畢竟無者，以無因故。此中「時邊」應云「暫時」，梵云「涅迦羅阿波利暱縛喃達磨」。「涅」者，暫也；「迦羅」，時也；「阿」名無也；「波利」，圓也；「暱縛喃」，寂也；「達磨」，法也。則「暫時無圓寂法」。若「時邊」等者，應云「迦羅案多阿波利暱縛喃」。「案多」，是邊故。餘義同前。《瑜伽》所說五性如疏。

Furthermore, according to the end of the second fascicle of the ten-fascicle Laṅkāvatāra-sūtra, and the first fascicle of the four-fascicle version, the general outline is also identical. The Buddha told Mahāmati: 'There are five gotras that realize the Dharma: first, the śrāvaka-yāna gotra; second, the pratyekabuddha-yāna gotra; third, the tathāgata-yāna gotra; fourth, the indeterminate-yāna gotra; fifth, the natureless, which refers to the icchantika. These are of two kinds: first, those who incinerate all wholesome roots and thus slander the Bodhisattva Piṭaka; second, those who take pity on all sentient beings and make vows exhausting all realms of sentient beings—these are bodhisattvas. [They vow:] "If sentient beings do not enter nirvāṇa, I will not enter either."' Mahāmati addressed the Buddha: 'Which of these two never enters nirvāṇa?' The Buddha said: 'The bodhisattva never enters nirvāṇa, not the one who incinerates all wholesome roots; because [the bodhisattva] knows that all dharmas are originally nirvāṇa, and does not abandon any sentient beings.' Fascicle one, 'Chapter on Gotra', of the Mahāyānasūtrālaṃkāra speaks of five kinds of gotra; the three vehicles, the determinate, and the indeterminate—these four are identical to the Yogācāra[-bhūmi]. In the fifth gotra, two kinds are explained: first, temporary; second, ultimate. The temporary has four [characteristics]; the verse says: 'Exclusively pursuing evil conduct, / Completely severing all pure dharmas, / Lacking any share of liberation, / Wholesomeness is slight and also lacks a cause.' Those who are ultimately without it are so because they lack the cause. Here, 'temporary' (時邊) should be said as 'transient' (暫時); the Sanskrit is naikāla-aparinirvāṇa-dharman. 'Nai' means temporary; 'kāla' means time; 'a' means non-; 'pari' means complete; 'nirvāṇa' means quiescence; 'dharma' means nature. Thus it is 'the nature of temporarily lacking complete quiescence.' If it were 'temporal boundary' (時邊) and so forth, it should be kālānta-aparinirvāṇa; 'anta' means boundary. The remaining meanings are the same as before. The five gotras taught in the Yogācāra[-bhūmi] are as in the commentary.