華嚴一乘教義分齊章 2.23

2.23

問：「云何種性約諸教差別不同耶？」答：「此亦有二義：一約法辨隱顯相收、二約機明得法分齊。初義者，由此種性緣起無礙，具五義門，是故諸教各述一門，隨機攝化，義不相違。何者為五？一是隨執非有門，如小乘說；二隨事虧盈門，如始教說；三隨理遍情門，如終教說；四絕相離言門，如頓教說；五性備眾德門，如圓教說。義雖有五，然種性圓通，隨攝遍收，隱顯齊致也。二明得法分齊者，或一切皆無，唯除佛一人，如小乘說；或一切皆有，唯除草木等，如終教說；或亦有亦無，如始教說，以許一分無性故；或非有非無，如頓教說，以離相故；或具前四，如一乘方便處說；或即因具果，通三世間，如圓教說。餘可準知。」

Question: "Why are there different distinctions of gotra according to the various teachings?"
Answer: "Here there are also two meanings: first, distinguishing the implicit and explicit mutual inclusion according to the Dharma; second, clarifying the scope of realizing the Dharma according to the capacities [of beings]. As for the first meaning: because the dependent origination of this gotra is unobstructed and possesses five doctrinal gates, each of the teachings expounds one gate to include and transform [beings] according to their capacity, and their meanings do not contradict one another. What are the five? First, the gate of non-existence according to attachment, as taught in the Hīnayāna; second, the gate of deficiency and fullness according to phenomena, as taught in the initial teaching; third, the gate of principle pervading sentient beings, as taught in the final teaching; fourth, the gate of cutting off characteristics and transcending words, as taught in the sudden teaching; fifth, the gate of nature being endowed with myriad virtues, as taught in the perfect teaching. Although there are five meanings, gotra is perfectly interfused, comprehensively gathering and including [all] according to each, with the implicit and explicit reaching the same result. Second, clarifying the scope of realizing the Dharma: either all completely lack it with the sole exception of the one buddha, as taught in the Hīnayāna; or all completely possess it with the sole exception of grass, trees, and the like, as taught in the final teaching; or it both exists and does not exist, as taught in the initial teaching, because it admits a portion that lacks the nature; or it neither exists nor does not exist, as taught in the sudden teaching, because it is free from characteristics; or it is endowed with the preceding four, as taught in the context of the upāya of the One Vehicle; or the cause immediately embodies the fruition, pervading the three realms, as taught in the perfect teaching. The rest may be inferred accordingly."