金剛般若經疏 1.3

1.3

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.