能顯中邊慧日論 4.11

4.11

《菩薩瓔珞經》第十四〈三道三乘品〉云「佛告舍利弗：菩薩三乘各有三品，辟支三乘亦有三品，聲聞三乘亦有三品。菩薩三者，有菩薩大乘、有菩薩辟支佛乘、有菩薩聲聞乘。辟支佛三乘者，有辟支菩薩大乘、有辟支佛菩薩緣覺乘、有辟支佛菩薩聲聞乘。聲聞三乘者，有聲聞大乘、有聲聞辟支佛乘、聲聞有無著乘。」各指國土、佛名行願等，此皆據化，為化三乘，諸佛菩薩各變作三乘。《入大乘論》及《菩提資糧論》說：《法華經》中得授記者，佛菩薩變作聲聞故。《入大乘論》第二云「問曰：若羅睺羅實是菩薩者，云何復言聲聞阿羅漢耶？答曰：菩薩亦名聲聞，亦名阿羅漢。何以故？令一切眾生聞阿耨菩提，故名聲聞。於一切人、天、阿修羅應受供養故，名為應供。菩薩為化眾生故，現作聲聞阿羅漢。」問曰：諸餘聲聞亦是菩薩也？答：諸餘聲聞亦有是菩薩者，如《法華經》中舍利弗等五百弟子，悉是菩薩，皆當作佛。一切聲聞皆是阿鞞跋致菩薩，如《不退轉法輪經》中廣說。若依《深密解脫經》第二、《解深密經》及《瑜伽論．決擇分》，俱說有二：一寂滅、二趣菩提。寂滅者，亦名決定性。趣菩提者，亦名不定性，亦名退菩提心。《楞伽經》說有三種，故第四云「大慧菩薩白佛言：世尊說三種阿羅漢，此說何等羅漢名阿羅漢？世尊為說得決定寂滅羅漢，為發菩提願善根。忘善根羅漢，為作應化羅漢。」第七亦說有三，謂先修菩薩行者、增上慢聲聞、寂滅聲聞。准此，前後同《法華經》論聲聞有四種。《攝大乘論》、《顯揚》、《大莊嚴論》說一乘中，并同《楞伽》，依《法華經》說有三種故。第一云「增上慢比丘」等。第二云「我昔教汝志願佛道，汝今悉忘」，此等即是菩提心聲聞。第三云「內祕菩薩行，外現是聲聞」等，此是變化。依《法華經論》說有四種，論云「聲聞有四種：一者決定聲聞、二者增上慢聲聞、三退菩提心聲聞、四者應化聲聞。」若緣覺人，准《法華論》但說一種。《楞伽》第二說有二種，謂定不定性，《大般若》同。准《雜集論》等，說有二種：一謂眾出、二謂麟角。准《菩薩瓔珞》第十四云「辟支乘三」者，如前已引，即有三種。准《首楞嚴三昧》第三說「文殊師利云：我念過去世照明劫，我於其中三百六十億世，以辟支佛乘入於涅槃。」乃至云「是諸眾生無處得種善根因緣，我於爾時為教化故，自稱我身是辟支佛。菩薩如是以辟支佛乘入於涅槃而不永滅，乃至廣說化四果」等。《法華》第二說不定性，以趣大故。第三說定性，論釋令知種種乘異故。第七復說菩薩化作，但未見文，說有增上慢緣覺。問：聲聞緣覺各有多種，為一切能取無上菩提？為非一切？答：非一切。何以得知；准梁《攝大乘本論》云「若爾，聲聞緣覺非共得如此眾德相應諸佛法身，以何意故說彼俱趣一乘與佛乘同？」釋云「若諸佛無前五異，由法身五業是同。二乘人有五業異，不得法身，無五業同。如來為何義故，說二乘人同趣一乘皆得成佛？」准此問詞意，不說一切皆能回趣，但為引接不定根性令速趣大。故釋論云：為顯說一乘意，是故說偈。前偈以了義說一乘，後偈以祕密義說一乘。此意前偈為引接不定性得作佛故，一乘為了義；後偈為定性二乘不作佛故，但依真如無我解脫等故。說一正同。《解深密經》云「故於其中說一乘，非有情性無差別。」又說趣寂終不坐道場，唯不定性方能作佛，無性《攝論》文亦相似。《楞伽》第七云「大慧！聲聞有三種，言入八地寂滅門者，此是先修菩薩行者，墮聲聞地，還依本心修菩薩行，同入八地寂滅樂門，非增上慢、寂滅聲聞。」第八復云「佛告大慧：我為曾行菩薩行諸聲聞等，依無餘依涅槃而與授記。大慧！我與聲聞授記者，為怯弱眾生生勇猛心。大慧！此世界中及餘佛國，有諸眾生行菩薩行，而復樂於聲聞法，佛為轉彼取大菩提。」准此經文，此國他方總不說寂滅聲聞有趣大者。《入大乘論》第二云「聲聞有二種：一者懃修禪定，是鈍根人；二者回向菩提能斷知障，是利根人。」樂行禪定者，如《寶良經》說「猶如水精，終不能成摩尼寶珠。聲聞修禪亦復如是，終不能成菩提果也」。《楞伽》第四云「大慧！何者斯陀含果相？謂一往見色相現前生心，非虛妄分別想見，以善見禪修行相故。一往來世間，便斷苦盡，入於涅槃。」此文不同住三昧樂門生涅槃想，彼有變易，生涅槃想未盡苦故；此云苦盡入於涅槃，不云生涅槃想，明是定性入無餘滅故。次下云「大慧菩薩白佛言：世尊說三種阿羅漢，此說何等羅漢名阿羅漢？乃至佛告大慧：為說得決定寂滅聲聞羅漢，非餘羅漢。」梁《攝大乘論》云「由恒差別，於無餘涅槃不墮斷盡邊際。」故釋云：二乘猶於無餘涅槃無應化二身，以不觀他利益事故、無應身故、墮斷無化身故，墮盡。菩薩於無餘涅槃恒起二身，無有邊際，乃至云有應身故不墮斷、有化身故不墮盡。《入大乘論》第一云「問云：菩薩度空出於生死，云何能得勝於聲聞？答云：菩薩得世間利、出世間利，度爾焰地故，雖出世間，能住世間教化眾生。聲聞不然，悕畏生死，求速滅度，以出世間道見於法界，見於法界已到涅槃岸。菩薩不爾。」《涅槃經》第三十二解有行無行般那含中，俱云盡壽入於涅槃。又無行般中云「亦以有為三昧力故，盡壽則得入於涅槃。」准此文說，入於三昧化火燒身，盡其壽命入於涅槃。若住三昧樂謂為涅槃，云何得言以有為三昧力故，盡壽則得入於涅槃？以有為三昧則涅槃故。以此故知，住滅定已，化火燒身始得涅槃。有行亦同，故云「亦以是故，定性入無餘依不受變易。」《楞伽》第四亦云「聲聞緣覺未證於法無我，未得離不思議變易生。」准此故知，定性二乘趣無餘依不受變易生死。《勝鬘》等說阿羅漢、辟支佛、大力菩薩受變易者，是不定性。《佛地論》第二、《瑜伽》第八十，皆說不定回趣得受變易。《大莊嚴論》第一云「四由善根無盡。何以故？非諸聲聞等善根如是明淨故，非一切人善根攝力無畏等故，餘人善根無他利故，餘人善根涅槃時盡故。菩薩善根不爾。」以此故知，不定性入無餘不能回趣，不定性者住有餘依即回趣故。《法華》第二頌云「得脫三界苦惱之患，住最後身有餘涅槃。」《瑜伽》第八十云「答：唯住有餘依涅槃界中，可有此事。何以故？以無餘依涅槃界中遠離一切發起事業，一切功用皆悉止息。」《佛地論》同。《勝鬘》亦云「世尊！阿羅漢辟支佛觀察時，得不受後有，觀第一蘇息處涅槃地。世尊！彼先所得地，不愚於法、不由於他，亦自知得有餘地必當得阿耨菩提。何以故？聲聞辟支佛乘皆入大乘。」准此諸文，無說二乘入無餘依涅槃界已方能回趣，故知回趣必不定性住有餘依涅槃。但言八萬劫住涅槃等，不言無餘。此不定人所修善根是大方便，亦同菩薩善根無盡。故《法華》云「汝等所行是菩薩道」等。又《首楞嚴經》第二云「諸天聞佛說如是義，悉皆涕淚而作是言：『世尊！若人已入聲聞辟支佛位，永失首楞嚴三昧。又寧作五逆重罪、得聞是首楞嚴三昧，不入法位作漏盡阿羅漢。所以者何？五逆罪人聞是首楞嚴三昧，發阿耨菩提心，還得作佛。世尊！漏盡阿羅漢猶如破器，永不堪任受是三昧。』」後廣喻況說不能受。又《菩提資糧論》云「如無糠米，種必不生。聲聞之人亦復如是，定不作佛。言《法華經》中說聲聞舍利弗等得作佛者，是佛菩薩之所化作。」梁《攝大乘論》亦云「於《法華》、《大集》中，有諸菩薩各同舍利弗等。此菩薩得此意，佛為授記，故說一乘。復次佛化作舍利弗等聲聞，為其受記等。」《法華經論》云「二種聲聞如來與授記，謂應化聲聞，退已還發菩提心者。決定、增上慢二種聲聞根未熟故，如來不與授記。菩薩與授記者，方便令發菩提心故，不定說言令發趣向心。但決定者發信大心成不愚法，亦得云發心。」前言為利益二種人故，若亦作佛只是不定，何名定性？麟角喻獨覺必是定性，不得見佛。故《華嚴經》說：菩薩將下，先以右手放光，名嚴淨世界。獨覺之人遇斯光者即入涅槃，不覺之者以其神力移置他方。由此故知，麟角獨覺必是定性，定不趣大。部行之中有定不定，不定者回、定者不回。由此善順《涅槃經》說「若云須陀洹人等皆得佛道、或言皆不得，云不解我意。」故知定性不作佛，不定性作佛。《瑜伽》等皆說不定回心向大，不說皆得，皆不得故。故《瑜伽》八十云「何因緣故，一切阿羅漢不皆回向無上菩提？答：由彼種種有差別故」等。《大莊嚴論》云「由界差別者，眾生有種種界無量差別。如多界修多羅說：由界差別故，應知三乘種性有差別。」乃至云「若無性差別，則亦無果差別」等。又《善戒經》、《地持論》、《瑜伽論》釋十因中，解定異因，有性及三乘性皆悉定異。

The fourteenth chapter, "Three Paths and Three Vehicles," of the Pusa yingluo jing says: "The Buddha told Śāriputra: 'The bodhisattva triyāna each has three grades; the pratyeka triyāna also has three grades; and the śrāvaka triyāna also has three grades. As for the three of the bodhisattva: there is the bodhisattva mahāyāna, the bodhisattva pratyekabuddhayāna, and the bodhisattva śrāvakayāna. As for the pratyekabuddha triyāna: there is the pratyeka-bodhisattva mahāyāna, the pratyekabuddha-bodhisattva pratyekabuddhayāna, and the pratyekabuddha-bodhisattva śrāvakayāna. As for the śrāvaka triyāna: there is the śrāvaka mahāyāna, the śrāvaka pratyekabuddhayāna, and the śrāvaka unattached yāna.'" Each indicates lands, Buddha names, practices and vows, and so on; all these are based on transformation: in order to transform the three vehicles, the Buddhas and bodhisattvas each magically transform into the three vehicles. The Ru dasheng lun and the Bodhisaṃbhāraśāstra state: in the Saddharmapuṇḍarīka, those who receive prophecy do so because Buddhas and bodhisattvas have manifested as śrāvakas. The second fascicle of the Ru dasheng lun says: "Question: 'If Rāhula was truly a bodhisattva, why is he again called a śrāvaka and an arhat?' Answer: 'A bodhisattva is also called a śrāvaka and is also called an arhat. Why? Because he causes all sentient beings to hear (śravaṇa) of anuttarabodhi, he is called a śrāvaka. Because he is worthy of receiving offerings from all humans, devas, and asuras, he is called "worthy of offerings" (arhat). For the sake of transforming sentient beings, a bodhisattva manifests as a śrāvaka and an arhat.' Question: 'Are all the other śrāvakas also bodhisattvas?' Answer: 'Among the other śrāvakas there are also those who are bodhisattvas. Just as in the Saddharmapuṇḍarīka, the five hundred disciples such as Śāriputra are all bodhisattvas and will all become Buddhas. All śrāvakas are avaivartika bodhisattvas, as expounded at length in the Avaivartikadharmacakrasūtra.'" If based on the second fascicle of the Shenmi jietuo jing, the Saṃdhinirmocana, and the "Viniścayasaṃgrahaṇī" of the Yogācārabhūmi, both speak of two kinds: first, the quiescent; second, those proceeding toward bodhi. The "quiescent" is also called the determinate gotra (niyata-gotra). Those "proceeding toward bodhi" are also called the indeterminate gotra (aniyata-gotra), and are also said to be those who regress from the mind of bodhi. The Laṅkāvatārasūtra speaks of three kinds; thus its fourth fascicle says: "Mahāmati Bodhisattva addressed the Buddha, saying: 'The World-Honoured One speaks of three kinds of arhats. Of which kinds of arhats is it said they are arhats?' The World-Honoured One answered that there are arhats who attain determinate quiescence, arhats who generate the good roots of bodhi-vows but forget their good roots, and arhats who act as apparitional transformations." The seventh fascicle also speaks of three: namely, those who previously cultivated bodhisattva practice, śrāvakas of excessive pride (abhimānika), and quiescent śrāvakas. According to this, earlier and later, it agrees with the Saddharmapuṇḍarīka treatise that there are four kinds of śrāvakas. When the Mahāyānasaṃgraha, Prakaraṇāryavācā, and Mahāyānasūtrālaṅkāra speak of the ekayāna, they all agree with the Laṅkāvatāra in speaking of three kinds based on the Saddharmapuṇḍarīka. The first is said to be "monks of excessive pride," and so on. The second is said to be "Formerly I taught you to aspire to the Buddha path, but now you have entirely forgotten it"; these are the śrāvakas of the bodhimind. The third is said to be "Inwardly concealing bodhisattva practice, outwardly appearing as śrāvakas," and so on; these are apparitions. According to the Saddharmapuṇḍarīkopadeśa, four kinds are spoken of: the treatise states, "There are four kinds of śrāvakas: first, determinate śrāvakas; second, śrāvakas of excessive pride; third, śrāvakas who regressed from the mind of bodhi; fourth, apparitional śrāvakas." As for pratyekabuddhas, according to the Saddharmapuṇḍarīkopadeśa, only one kind is spoken of. The second fascicle of the Laṅkāvatāra speaks of two kinds: determinate gotra and indeterminate gotra; the Mahāprajñāpāramitā is the same. According to the Abhidharmasamuccayavyākhyā and others, two kinds are spoken of: first, those who emerge in a group (vargacārin); second, the rhinoceros-horn-like (khaḍgaviṣāṇakalpa). According to the fourteenth fascicle of the Pusa yingluo, which says "the pratyeka vehicle has three," as cited above, there are three kinds. According to the third fascicle of the Śūraṅgamasamādhisūtra, which says: "Mañjuśrī said: 'I recall in a past world, in the Prabhāsa Kalpa, during which for 360 billion lifetimes I entered nirvāṇa by the pratyekabuddha vehicle.'" And further says: "'These sentient beings had nowhere to plant causes and conditions for good roots; at that time, for the sake of teaching and transforming them, I myself claimed my body was a pratyekabuddha. In this way bodhisattvas enter nirvāṇa by the pratyekabuddha vehicle without being permanently annihilated,' up to expounding extensively on manifesting the four fruits," and so on. The second fascicle of the Saddharmapuṇḍarīka speaks of the indeterminate gotra because they proceed toward the Great [Vehicle]. The third fascicle speaks of the determinate gotra, which the commentary explains is to make known the distinction among various vehicles. The seventh fascicle again speaks of bodhisattva transformations; however, no text has been seen stating that there are pratyekabuddhas of excessive pride. Question: Since there are multiple kinds of śrāvakas and pratyekabuddhas, are all capable of attaining unexcelled bodhi, or are not all [capable]? Answer: Not all. How is this known? According to the Liang translation of the basic text of the Mahāyānasaṃgraha, it says: "If so, since śrāvakas and pratyekabuddhas do not jointly attain such dharmakāya of the Buddhas endowed with myriad virtues, with what intention was it said that they both proceed toward the one vehicle and are identical with the Buddha vehicle?" The commentary explains: "If the Buddhas lack the former five differences, it is because their five activities of the dharmakāya are identical. Persons of the two vehicles have the five activities as different, do not attain the dharmakāya, and do not have the five activities as identical. For what purpose did the Tathāgata say that persons of the two vehicles equally proceed toward the one vehicle and all can attain Buddhahood?" According to the intent of this question, it does not say that all are able to turn and proceed [to bodhi], but only that it is to guide and receive those of indeterminate faculty-gotra to make them swiftly proceed toward the Great [Vehicle]. Therefore, the commentary states: in order to reveal the intention behind speaking of the ekayāna, verses are spoken. The earlier verse speaks of the ekayāna with definitive meaning (nītārtha); the later verse speaks of the ekayāna with intentional meaning (saṃdhyārtha). The meaning is that the earlier verse is for guiding and receiving the indeterminate gotra so they may attain Buddhahood, hence the ekayāna is of definitive meaning; the later verse is because the determinate gotra of the dviyāna do not attain Buddhahood, so it is spoken only in reliance on tathatā, non-self, liberation, and so on. Saying "one" is precisely the same. The Saṃdhinirmocana says: "Therefore, among them I spoke of the ekayāna; it is not that there is no distinction in the gotras of sentient beings." It also says that those who proceed to quiescence (śamāyana) ultimately do not sit on the site of enlightenment (bodhimaṇḍa); only the indeterminate gotra can attain Buddhahood; the text of Asanga's Mahāyānasaṃgraha is also similar. The seventh fascicle of the Laṅkāvatāra says: "Mahāmati! There are three kinds of śrāvakas. That which is called entering the gate of quiescence of the eighth bhūmi refers to those who previously cultivated bodhisattva practice, fell into the śrāvakabhūmi, and, relying again on their original aspiration, cultivate bodhisattva practice and together enter the gate of bliss of quiescence of the eighth bhūmi; it does not refer to śrāvakas of excessive pride or quiescent śrāvakas." The eighth fascicle further says: "The Buddha told Mahāmati: 'For those śrāvakas who had previously practiced the bodhisattva path, I bestowed prophecy on them relying on nirvāṇa without remainder. Mahāmati! When I bestow prophecy on śrāvakas, it is to generate courage in fainthearted sentient beings. Mahāmati! In this world and in other Buddha lands, there are sentient beings who practice the bodhisattva path yet still take pleasure in the śrāvaka Dharma; the Buddha turns them so that they take up great bodhi.'" According to this sūtra passage, in this land and in other directions it nowhere says that quiescent śrāvakas proceed toward the Great [Vehicle]. The second fascicle of the Ru dasheng lun says: "There are two kinds of śrāvakas: first, those who diligently cultivate dhyāna-concentration, who are people of dull faculties; second, those who dedicate themselves toward bodhi and can sever the cognitive obscurations (jñeyāvaraṇa), who are people of sharp faculties." Regarding those who delight in practicing dhyāna-concentration, as the Baoliang jing says: "Just like crystal, it can never become a mani jewel. The śrāvaka's cultivation of dhyāna is also like this: it can never accomplish the fruit of bodhi." The fourth fascicle of the Laṅkāvatāra says: "Mahāmati! What is the characteristic of the fruit of the sakṛdāgāmin? It refers to once observing the appearance of form manifest before oneself and generating a mind that is not an imagined perception of false discrimination, because of the practice-characteristics of well-discerning dhyāna. Coming and going once in the world, he then severs suffering completely and enters into nirvāṇa." This passage is different from dwelling in the gate of samādhi bliss and generating the thought of nirvāṇa; the latter has transformative change (pariṇāma) and, generating the thought of nirvāṇa, has not yet exhausted suffering; here it says that suffering is exhausted and he enters nirvāṇa, and does not say that he generates the thought of nirvāṇa, making it clear that it is the determinate gotra entering extinction without remainder. Directly below, it says: "Mahāmati Bodhisattva addressed the Buddha, saying: 'The World-Honoured One speaks of three kinds of arhats. Of which kinds of arhats is it said they are arhats?' ... up to the Buddha telling Mahāmati: 'It was spoken for śrāvaka-arhats who attain determinate quiescence, not other arhats.'" The Liang translation of the Mahāyānasaṃgraha says: "Because of permanent differentiation, in nirvāṇa without remainder they do not fall into the extremes of severance and extinction." Therefore the commentary explains: the two vehicles, in nirvāṇa without remainder, still do not have the two bodies of saṃbhoga and nirmāṇa; because they do not observe the benefit of others and have no saṃbhogakāya, they fall into severance; because they have no nirmāṇakāya, they fall into extinction. Bodhisattvas, in nirvāṇa without remainder, constantly manifest the two bodies without limit... up to saying: because they have the saṃbhogakāya they do not fall into severance; because they have the nirmāṇakāya they do not fall into extinction. The first fascicle of the Ru dasheng lun says: "The question asks: 'Bodhisattvas cross over emptiness and transcend saṃsāra; how can they surpass śrāvakas?' The answer states: 'Bodhisattvas attain worldly benefit and supramundane benefit; because they cross the stage of the knowable (jñeya-bhūmi), although they transcend the world, they can dwell in the world to teach and transform sentient beings. Śrāvakas are not so: dreading saṃsāra, they seek swift extinction; through the supramundane path they see the dharmadhātu, and having seen the dharmadhātu they arrive at the shore of nirvāṇa. Bodhisattvas are not so.'" In the thirty-second fascicle of the Mahāparinirvāṇasūtra, in explaining the sābhisaṃskāra and anabhisaṃskāra anāgāmin, in both cases it says that at the end of life they enter nirvāṇa. Furthermore, concerning the anabhisaṃskāra [anāgāmin], it says: "Also by the power of conditioned samādhi, at the end of life they then can enter nirvāṇa." Based on what this passage says, entering samādhi, transformative fire burns the body, and exhausting their lifespan they enter nirvāṇa. If dwelling in the bliss of samādhi were regarded as nirvāṇa, how could it be said that "by the power of conditioned samādhi, at the end of life they then can enter nirvāṇa"? Because conditioned samādhi is nirvāṇa. By this it is known that only after dwelling in the cessation-attainment (nirodhasamāpatti) and transformative fire burns the body do they finally attain nirvāṇa. The sābhisaṃskāra is also the same; hence it says: "Also for this reason, the determinate gotra enters [nirvāṇa] without remainder and does not receive transformative [birth]." The fourth fascicle of the Laṅkāvatāra also says: "Śrāvakas and pratyekabuddhas have not yet realized dharma-selflessness, and have not yet attained freedom from inconceivable transformative birth (pariṇāmikī cyutiḥ)." By this it is known that the determinate gotra of the dviyāna proceed to [nirvāṇa] without remainder and do not undergo transformative saṃsāra. When the Śrīmālādevī and other texts say that arhats, pratyekabuddhas, and bodhisattvas of great power undergo transformative [birth], this refers to the indeterminate gotra. The second fascicle of the Buddhabhūmiśāstra and the eightieth fascicle of the Yogācārabhūmi both state that the indeterminate who turn back can undergo transformative [birth]. The first fascicle of the Mahāyānasūtrālaṅkāra says: "Fourth, due to the inexhaustibility of good roots. Why? Because the good roots of śrāvakas and the like are not luminous and pure like this; because the good roots of all people do not encompass the powers, fearlessnesses, and so forth; because the good roots of other people lack the benefit of others; because the good roots of other people are exhausted at the time of nirvāṇa. The good roots of bodhisattvas are not so." By this it is known that those of indeterminate gotra who enter without remainder cannot turn back, because those of indeterminate gotra turn back precisely while dwelling in [nirvāṇa] with remainder. The verse in the second fascicle of the Saddharmapuṇḍarīka says: "Attaining escape from the afflictions of suffering in the three realms, dwelling in the final body of nirvāṇa with remainder." The eightieth fascicle of the Yogācārabhūmi says: "Answer: Only while dwelling in the realm of nirvāṇa with remainder can such a thing occur. Why? Because in the realm of nirvāṇa without remainder, one is far removed from all initiated activities, and all effort has entirely ceased." The Buddhabhūmiśāstra is identical. The Śrīmālādevī also says: "World-Honoured One! When arhats and pratyekabuddhas observe, they attain non-reception of future existence, and observe the nirvāṇa-ground as the supreme resting place. World-Honoured One! That ground previously attained by them is not ignorant of phenomena, nor dependent on others; they themselves also know that having attained the ground with remainder, they will certainly attain anuttarabodhi. Why? Because the vehicles of the śrāvaka and pratyekabuddha both enter the Great Vehicle." According to these various passages, none says that the two vehicles are able to turn back only after entering the realm of nirvāṇa without remainder; therefore, it is known that turning back must be by those of indeterminate gotra dwelling in nirvāṇa with remainder. It only speaks of dwelling in nirvāṇa for eighty thousand kalpas and so on, not of [nirvāṇa] without remainder. The good roots cultivated by these indeterminate persons are great expedient means, and are likewise inexhaustible like the good roots of bodhisattvas. Therefore the Saddharmapuṇḍarīka says: "That which you practice is the bodhisattva path," and so on. Furthermore, the second fascicle of the Śūraṅgamasamādhisūtra says: "When the devas heard the Buddha speak such meaning, they all wept and spoke these words: 'World-Honoured One! If a person has entered the stage of the śrāvaka and pratyekabuddha, he permanently loses the Śūraṅgamasamādhi. Furthermore, one would rather commit the grave transgressions of the five immediate deeds (ānantarya) and attain hearing this Śūraṅgamasamādhi, than enter the dharmic stage and become an arhat with outリーflows exhausted. Why? If a person of the five immediate sins hears this Śūraṅgamasamādhi, he generates the mind of anuttarabodhi and can still become a Buddha. World-Honoured One! An arhat whose outflows are exhausted is like a broken vessel, forever incapable of receiving this samādhi.'" Thereafter, it extensively uses analogies to say that they cannot receive it. Furthermore, the Bodhisaṃbhāraśāstra says: "Just as rice without husk will certainly not sprout, so too is the person of the śrāvaka: he definitely will not become a Buddha. When it is said in the Saddharmapuṇḍarīkasūtra that śrāvakas like Śāriputra attain Buddhahood, they were magical apparitions of the Buddhas and bodhisattvas." The Liang translation of the Mahāyānasaṃgraha also says: "In the Saddharmapuṇḍarīka and the Mahāsaṃnipāta, there are bodhisattvas each identical to Śāriputra and the like. These bodhisattvas comprehended this intention, and the Buddha bestowed prophecies on them, hence speaking of the ekayāna. Furthermore, the Buddha magically manifested śrāvakas such as Śāriputra to bestow prophecy upon them, and so forth." The Saddharmapuṇḍarīkopadeśa says: "To two kinds of śrāvakas the Tathāgata bestows prophecy: namely, apparitional śrāvakas, and those who regressed but generate the bodhimind again. To the two kinds of śrāvakas of determinate [gotra] and excessive pride, because their faculties are not yet mature, the Tathāgata does not bestow prophecy. When bodhisattvas bestow prophecy on them, it is an expedient means to cause them to generate the bodhimind; it is not determinately said to cause them to generate the mind of proceeding [toward bodhi]. But if the determinate generate a mind of faith in the Great [Vehicle] and become non-ignorant of phenomena, it can also be called generating the mind." Earlier it was said that this is for the benefit of two kinds of persons; if they also become Buddhas, they would merely be indeterminate, so why call them determinate gotra? The pratyekabuddha like a rhinoceros horn must be of determinate gotra and cannot see a Buddha. Therefore the Avataṃsakasūtra says: when a bodhisattva is about to descend, he first emits light from his right hand called "adornment of pure worlds." Pratyekabuddhas who encounter this light immediately enter nirvāṇa; those who are unaware are displaced to other directions by his supernatural power. From this it is known that the rhinoceros-horn pratyekabuddha must be of determinate gotra, determinately not proceeding toward the Great [Vehicle]. Among those who practice in groups, there are determinate and indeterminate: the indeterminate turn back, the determinate do not turn back. Thus it accords well with what the Mahāparinirvāṇasūtra says: "If one says that srotāpannas and others all attain the Buddha path, or says that none attain it, one does not understand my meaning." Hence we know that the determinate gotra does not attain Buddhahood, while the indeterminate gotra attains Buddhahood. The Yogācārabhūmi and others all say that the indeterminate turn their minds toward the Great [Vehicle], and do not say that all attain it, because not all attain it. Therefore the eightieth fascicle of the Yogācārabhūmi says: "By what cause and condition do not all arhats turn toward unexcelled bodhi? Answer: Because they have various distinctions," and so forth. The Mahāyānasūtrālaṅkāra says: "'Due to the distinction of realms': sentient beings have innumerable distinctions of various realms (dhātu). As the Bahudhātukasūtra says: due to the distinction of realms, one should know that the gotras of the triyāna have distinctions." ... up to saying: "If there were no distinction of gotra, there would also be no distinction of fruits," and so on. Furthermore, in explaining the ten causes, the Shan jie jing, Bodhisattvabhūmidhāra, and Yogācārabhūmi, when explaining the cause of determinate difference (dharmatā-viśeṣa-hetu), state that having gotra and the triyāna gotras are all determinately distinct.