[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 2.9 # 華嚴一乘教義分齊章 2.9 華嚴一乘教義分齊章 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1866.2.9) 一、約始教，即就有為無常法中立種性故，即不能遍一切有情，故五種性中即有一分無性眾生，故《顯揚論》云「云何種性差別五種道理？謂一切界差別可得故。」乃至云「唯現在世非般涅槃法不應理故。」乃至廣說。是故當知，由法爾故，無始時來一切有情有五種性，第五種性無有出世功德因，故永不滅度。由是道理，諸佛利樂有情功德無有斷盡。其有種性者，《瑜伽論》云「種性略有二種：一本性住、二習所成。本性住者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得；習所成者，謂先串習善根所得。」此中本性，即內六處中意處為殊勝，即攝賴耶識中本覺解性為性種性故。梁《攝論》云「聞熏習與阿賴耶識中解性和合，一切聖人以此為因。」然《瑜伽》既云具種性者方能發心，即知具性、習二法成一種性，是故此二緣起不二，隨闕一不成，亦不可說性為先、習為後，但可位至堪任已去，方可約本說有性種、約修說為習種。然有二義而無二事，如上《攝論》云「二義和合為一因」，故得知也。 > First, in terms of the initial teaching, because it establishes gotra within conditioned, impermanent dharmas, it cannot pervade all sentient beings; thus among the five gotras there is a category of sentient beings lacking the nature. Therefore the Prakaraṇāryavācā states: 'What are the five kinds of reasonings for the difference in gotra? Because differences in all realms are obtainable,' and so on, up to: 'Because it is unreasonable for those who are not destined for parinirvāṇa to be so only in the present life,' and so on, extensively. Therefore one should know that by natural law (dharmatā), from beginningless time all sentient beings have five gotras; the fifth gotra lacks the cause for supramundane virtue, and therefore is never liberated. By this reasoning, the virtues of the buddhas in benefiting and bringing joy to sentient beings never come to an end. Regarding those who possess a gotra, the Yogācārabhūmi states: 'Gotra is briefly of two kinds: (1) inherent by nature; (2) accomplished by habituation. Inherent by nature means that the six bases of bodhisattvas have such superior characteristics, transmitted successively from beginningless time and obtained by natural law; accomplished by habituation means obtained from previously habitual wholesome roots.' Here, 'nature' refers to the mental base being the most superior among the internal six bases, which gathers the innate awakening nature of comprehension within the ālayavijñāna as the natural gotra. The Liang Mahāyānasaṃgraha states: 'Perfumed by hearing combines with the nature of comprehension within the ālayavijñāna, and all noble ones take this as cause.' However, since the Yogācārabhūmi states that only those endowed with gotra can generate the mind \[of bodhi\], one knows that being endowed with both nature and habituation forms a single gotra; therefore these two are non-dual in dependent origination, and lacking either one, it is not accomplished. Nor can it be said that nature comes first and habituation comes later; only when reaching the stage of competence can one speak of having the natural gotra in terms of the root, and the habituated gotra in terms of cultivation. Yet there are two meanings without there being two separate entities; as the Mahāyānasaṃgraha quoted above states, 'two meanings combine to form a single cause,' so we know this is so. > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.1866.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.1866.2.10) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1866.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.2.9) — English, machine translation ## Linked texts (3) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.8.302) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.35.18) — Classical Chinese - [華嚴一乘成佛妙義](https://indike.org/pramana/in.bauddha.taisho.1890.1.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.2.9](https://indike.org/pramana/in.bauddha.taisho.1866.2.9) · Pramāṇa