華嚴一乘教義分齊章 2.13

2.13

問：「若爾，此即唯是一不定性，如何得有五種性差別耶？」答：「即由此義安立五性。何者？謂修六度串習行已，位到堪任成菩薩種性。若習小行，到於忍位成聲聞性。故《智論》云『煖、頂、忍等名為性地。』《善戒經》云『若得世第一法，是名第二位。』故知前三善根屬種性位。若依《俱舍論》，得順解脫分善根位方說有性，故彼論云『順解脫分者，謂定能感涅槃果善。此善生已，令彼有情名為身中有涅槃法。』獨覺準知，由此即立三乘種性。若於三行隨一修行，未至本位，爾時立為不定種性；若於三行全未修行，爾時立為無有種性。由此當知，諸乘種性皆就習說。」

Question: "If so, this is solely a single indeterminate gotra; how can there be the distinction of five gotras?" Answer: "It is precisely by this principle that the five gotras are established. How so? When one has cultivated the repeated practice of the six perfections and one's stage reaches competence, one completes the bodhisattva-gotra. If one practices the lesser practices and reaches the stage of forbearance, one completes the śrāvaka-gotra. Thus the Mahāprajñāpāramitopadeśa says: 'Heat, summit, and forbearance are called the gotra stages.' The Śīlavisuddhi-sūtra says: 'If one attains the supreme worldly dharma, this is called the second stage.' Therefore, we know that the previous three wholesome roots belong to the gotra stage. If one relies on the Abhidharmakośa, it is only upon attaining the stage of wholesome roots conducive to liberation that gotra is spoken of as existing. Thus that treatise says: 'Those conducive to liberation are wholesome roots that definitely can bring about the fruition of nirvāṇa. When these wholesome roots have arisen, they cause that sentient being to be designated as having the dharma of nirvāṇa within their person.' The pratyekabuddha is known accordingly. By this, the gotras of the Three Vehicles are established. If one cultivates any one of the three practices but has not reached its fundamental stage, at that time one is established as the indeterminate gotra. If one has completely failed to cultivate any of the three practices, at that time one is established as lacking gotra. From this one should know that the gotras of the various vehicles are all spoken of in terms of practice."