起信論疏筆削記 3.17

3.17

準此下，據五性說。然五性之說權實共出，前教義中判為未了者，約彼定執三無二有，故名為權。今說被教，故須約性。性雖說五，俱為所被，非同權宗定執有無也。正被下，可知。兼餘性者，二乘及無種性也。以二乘人實無定性，雖亡分段，然有變易之身，但得聞斯教，決定迴心。《涅槃》說四果及緣覺，極遲經八六四二萬十千劫，如次迴心，猶如醉人醒有遲速，三昧酒醒亦復如是。故《楞伽》云：三昧酒所醉，乃至劫不覺，酒消然後覺，得佛無上身。無性之人但無善性，若聞斯教，善種自成，遇緣發起，必當成佛。《楞伽經》說二種闡提：一大悲菩薩、二斷善根者。佛說二中永不入者，唯大悲菩薩，應知斷善根者聞經獲悟，後必得入，《涅槃經》中具有此說。今此論云：謂示修習止觀，對治凡夫二乘心過故。其中義含定性、無性，故下文云：對治二乘不起大悲狹劣心過，遠離凡夫不修善根。且不起大悲，豈非定性耶？不修善根，豈非無性耶？當知實教雖說五性，然非定五，俱為所被。

The words from 'According to this' onward speak based on the five spiritual natures. The doctrine of the five natures appears in both provisional and real teachings. In the previous section on doctrinal tenets, it was judged as not yet definitive because they rigidly grasped that three lacked and two had [the nature], and hence it was called provisional. Now, speaking of those addressed by the teaching, we must consider nature. Although natures are spoken of as five, all are addressed; it is not like the provisional school's rigid grasping of presence and absence. The words from 'Primarily addressed' onward are readily understood. 'Secondarily addressing the remaining natures' refers to the two vehicles and those without spiritual family. Because those of the two vehicles truly have no fixed nature, although they have eliminated samsaric death in portions, they still have the body of inconceivable transformation death; as long as they hear this teaching, they will definitively turn their minds around. The *Mahāparinirvāṇa-sūtra* states that the four fruits and pratyekabuddhas, taking at the slowest eighty, sixty, forty, or twenty thousand kalpas, turn their minds around in that sequence, just as drunkards awaken with varying speeds; awakening from the wine of samādhi is also like this. Hence the *Laṅkāvatāra-sūtra* states: 'Intoxicated by the wine of samādhi, they do not awaken for kalpas; when the wine dissipates they then awaken, attaining the unsurpassed body of the Buddha.' Those without spiritual family merely lack a wholesome nature; if they hear this teaching, wholesome seeds will naturally form, and when meeting conditions they will arise, so they will certainly become Buddhas. The *Laṅkāvatāra-sūtra* speaks of two kinds of icchantikas: first, great compassion bodhisattvas; second, those who have severed wholesome roots. The Buddha said that of the two, the one who never enters is only the great compassion bodhisattva; one should know that those who have severed wholesome roots, upon hearing the sūtras and gaining awakening, will certainly enter later. This explanation is fully present in the *Mahāparinirvāṇa-sūtra*. Now this treatise states: 'It indicates the cultivation of calm abiding and insight in order to remedy the mental faults of ordinary beings and the two vehicles.' Within this, the meaning implicitly includes those of fixed nature and those without nature; hence a later passage states: 'Remedying the two vehicles' fault of a narrow and inferior mind that does not give rise to great compassion, and staying far from ordinary beings who do not cultivate wholesome roots.' Now, not giving rise to great compassion—is that not one of fixed nature? Not cultivating wholesome roots—is that not one without nature? One should know that although the Real Teaching speaks of five natures, they are not rigidly five; all are addressed.