大乘起信論義記 1.23

1.23

問：何故新翻經論說有入寂定性二乘不迴心耶？答：新經論中，據未入寂定不迴心，入寂已去彼不說故，故不相違。又教有了非了別，如《佛性論》辨，故不可怪。又《涅槃經》中「言佛性有無，皆不解我意」者，明佛性法離有離無，隨言執取，是不解意，非謂說有一分無性。《佛性論》云「是故，佛性決定是有，離有離無。」此之謂也。是故，一切眾生皆此所為，餘經論皆准此釋。

Question: Why do newly translated sūtras and śāstras say that there are those of the determinate two vehicles who enter cessation and do not turn their minds? Answer: In the new sūtras and śāstras, this is stated based on their definitely not turning their minds before entering cessation; they do not speak of what occurs after entering cessation, so there is no contradiction. Furthermore, teachings are distinguished into definitive and non-definitive, as distinguished in the Buddhadhātuśāstra; thus it is not surprising. Moreover, in the Nirvāṇasūtra, the statement 'those who speak of the existence or non-existence of buddha-nature do not understand my intention' clarifies that the dharma of buddha-nature is free from existence and free from non-existence; grasping onto it according to words is failing to understand the intention, and it does not mean teaching that a portion [of beings] lacks the nature. The Buddhadhātuśāstra states: 'Therefore, the buddha-nature is definitely existent, being free from existence and free from non-existence.' This is what it means. Therefore, all sentient beings are addressed by this [teaching], and other sūtras and śāstras should all be explained in accordance with this.