金剛般若經疏 1.3

1.3

上來無姓。次成定姓。依大般若五百九十三。善勇猛請言。唯願世尊。哀慜我等。為具宣說如來境智。若有情類於聲聞乘姓。決定者聞此法已速能證得自無諦地。於獨覺乘姓決定者。聞此法已速依自乘而得出離。乃至云。若有情類雖未已入正性離生而於三乘姓不定者。聞此法已速發無上正等覺心。既決定外別說不定。明知別有決定聲聞。又瑜伽七十六。解深密第二。皆說一向趣寂聲聞。華嚴第四十說定性緣覺。大經第一亦爾。涅槃第三十無我相經中。為諸比丘說一乘道。一行一緣乃至我諸弟子。聞我是說已不解我意唱言。如來說須陀洹乃至羅漢皆得作佛。若皆作佛無決定姓。是解佛意。何須此說。若爾如何法華經中。唯說一乘而為究竟。答。如攝論中。以十義會。深密亦有會一乘文。總依經論。佛性有三。聲聞有四。闡提有三。佛性三者。一理性謂真如。二行性謂無漏種子。三隱密姓即慶慶勞之時。聲聞四者。一應化。二退菩提心。三增上慢。四趣寂。闡提三者。一大乘。二斷善。三無種性。上來兩家頌引教文並有明說。其五釋難及會違文一一研究廣如別記。樂廣言論勤說法者。皆應敘之。

The above concerned the absence of lineage. Next, establishing the determinate lineages: according to fascicle 593 of the Mahāprajñāpāramitā Sūtra, Jinadatta requested, saying: 'We only pray that the World-Honoured One, having pity on us, will fully expound the realm and wisdom of the Tathāgata. If there are sentient beings whose lineage is determinate in the śrāvaka vehicle, having heard this Dharma they will quickly be able to realize their own stage of the [four noble] truths. For those whose lineage is determinate in the pratyekabuddha vehicle, having heard this Dharma they will quickly rely on their own vehicle to attain emancipation,' and so forth, down to: 'If there are sentient beings who, although not yet entered into the certainty of realization, are indeterminate in the lineages of the three vehicles, having heard this Dharma they will quickly generate the aspiration for unexcelled, perfect awakening.' Since outside of the determinate, the indeterminate is spoken of separately, it clearly shows that there are separately determinate śrāvakas. Furthermore, the seventy-sixth fascicle of the Yogācāra[bhūmi] and the second fascicle of the Saṃdhinirmocana both speak of śrāvakas who exclusively head toward quiescent cessation. The fortieth fascicle of the Avataṃsaka Sūtra speaks of determinate-nature pratyekabuddhas; the first fascicle of the Mahāparinirvāṇa Sūtra does likewise. In the Nirvāṇa Sūtra, fascicle thirty, in the Sūtra on the Characteristics of Non-Self, for the monks the path of the one vehicle, one practice, one object is expounded, down to: 'My disciples, having heard me speak thus, do not understand my intention and proclaim: "The Tathāgata says that srotāpannas down to arhats are all able to become buddhas."' If all become buddhas and there were no determinate lineage, this would be understanding the Buddha's intention; why would this statement be needed? If so, how is it that in the Lotus Sūtra only the one vehicle is expounded as ultimate? Answer: As in the Mahāyānasaṃgraha, it is harmonized through ten meanings; the Saṃdhinirmocana also has a text harmonizing the one vehicle. In general, according to the sūtras and treatises: buddha-nature has three kinds, śrāvakas have four kinds, and icchantikas have three kinds. The three kinds of buddha-nature are: first, the nature of principle, namely tathatā; second, the nature of practice, namely uncontaminated seeds; third, the concealed nature, which is the time of suffering and toil. The four kinds of śrāvakas are: first, the apparitional; second, those who have regressed from the bodhicitta; third, the haughty; fourth, those heading toward quiescent cessation. The three kinds of icchantika are: first, the Mahāyāna [icchantika]; second, those who have severed wholesome [roots]; third, those without lineage. The two schools above have cited scriptural texts and both have clear statements. The five explanations resolving objections and reconciling contradictory texts are investigated one by one in detail as in the separate record; those who delight in extensive exposition and diligently expound the Dharma should recount them all.