成唯識論掌中樞要 1.43

1.43

又《法華論》中四種聲聞不為趣寂受記故。《楞伽》、《瑜伽》五姓差別，如是非一。量云：二乘之果，應有定姓；乘所被故，如大乘者，無種姓人證者。《涅槃》三十六云：「善男子！若說一切眾生定有佛性，是人名為謗佛、法、僧。若說一切定無佛性，此人亦名謗佛、法、僧」。又《涅槃》云：「譬如病人有其二種：一者，若遇良醫妙藥及以不遇，必當得差；二者，若遇即差，不遇不差；三者，遇與不遇，要不可差」。初是定性大乘，次為不定性，第三即是定性二乘及與無性。

Furthermore, in the Saddharmapuṇḍarīkopadeśa, the four types of śrāvakas do not include those who tend toward quiescence as receiving prediction. The distinctions of the five gotras in the Laṅkāvatāra and the Yogācārabhūmi are many like this. The inference is formulated: The fruit of the two vehicles should possess a determinate gotra; because it is addressed by a vehicle; like the Mahāyāna vehicle. The proof regarding persons without gotra: Nirvāṇa 36 says: 'Good sons, if one says that all sentient beings definitely have Buddha-nature, such a person is called one who slanders the Buddha, Dharma, and Saṅgha. If one says that all definitely lack Buddha-nature, this person is also called one who slanders the Buddha, Dharma, and Saṅgha.' Furthermore, the Nirvāṇa says: 'For example, of the sick there are three kinds: first, whether they encounter an excellent physician and wonderful medicine or do not encounter them, they will certainly recover; second, if they encounter them they recover, but if they do not encounter them they do not recover; third, whether they encounter them or do not encounter them, they definitely cannot recover.' The first is the determinate Mahāyāna, the second is the indeterminate gotra, and the third is the determinate two vehicles together with those devoid of gotra.