起信論疏筆削記 3.15

3.15

四中文三：一、總明所被。一切下，此約畢竟，兼正合論，故皆被也。故《涅槃經》云：凡是有心定當作佛。《圓覺》云：有性無性齊成佛道。又云：譬如大海不讓小流，乃至蚊虻及阿修羅飲其水者，咸得充足。《金剛經》說發菩提心人，令度四生九類，皆入無餘涅槃。若其定有不成佛者，何勞發此心耶？以一切眾生皆本有佛性，但得聞之，無不獲益。謂宿機深者悟入，淺者信解，都無宿種者亦皆熏成圓頓種子。如《華嚴經》食金剛喻。不同下，揀權教。彼說定性二乘性定無改，況至無餘位中身智俱盡，誰為修行？無性之人無其善種，善種既無，憑何修進？以此判之，俱非所被。然彼但約即，今長時而論故不統收，亦是留在實教中說也。

Section four contains three parts: first, a general explanation of those who are addressed. The words from 'All' onward consider this in terms of ultimate realization, discussing both secondary and primary together, so all are addressed. Thus the *Mahāparinirvāṇa-sūtra* states: 'All who possess mind are destined to become Buddhas.' The *Yuanjue jing* states: 'Those with nature and those without nature equally attain the Buddha Path.' It also states: 'Just as the great ocean does not turn away small streams, down to mosquitoes, gnats, and asuras who drink its water, all are fully satisfied.' The *Vajracchedikā-sūtra* states that those who generate the bodhi-mind are told to liberate the four modes of birth and nine classes of beings, leading them all into nirvāṇa without remainder. If there were definitively those who do not become Buddhas, why labor to generate this mind? Because all sentient beings fundamentally possess Buddha-nature, as long as they hear this, there are none who do not gain benefit: those whose past capacities are deep awaken and enter; those whose capacities are shallow gain faith and understanding; and even those entirely lacking past seeds are perfumed to form complete and sudden seeds. This is like the diamond ingestion simile in the *Avataṃsaka-sūtra*. The words from 'Different from' onward set aside the provisional teachings. They state that the two vehicles of fixed nature are fixed in nature without alteration, and moreover, once they reach the stage without remainder, body and wisdom are both extinguished—who is left to practice? Those without nature lack wholesome seeds; since wholesome seeds are absent, upon what could they rely to cultivate and advance? Judging by this, neither of them is addressed. However, those [teachings] only speak in terms of the immediate present and a long duration, and therefore do not embrace them comprehensively; this too was reserved to be explained in the Real Teaching.