大方廣圓覺修多羅了義經 1.35

1.35

「善男子！一切眾生由本貪欲，發揮無明顯出五性，差別不等；依二種障，而現深淺。云何二障？一者理障礙正知見，二者事障續諸生死。云何五性？善男子！若此二障未得斷滅名未成佛；若諸眾生永捨貪欲，先除事障未斷理障，但能悟入聲聞、緣覺，未能顯住菩薩境界。善男子！若諸末世一切眾生，欲泛如來大圓覺海，先當發願勤斷二障，二障已伏即能悟入菩薩境界；若事、理障已永斷滅即入如來微妙圓覺，滿足菩提及大涅槃。善男子！一切眾生皆證圓覺，逢善知識依彼所作因地法行，爾時修習便有頓漸；若遇如來無上菩提正修行路，根無大小皆成佛果；若諸眾生雖求善友遇邪見者，未得正悟，是則名為外道種性，邪師過謬，非眾生咎。是名眾生五性差別。

"Kulaputra, due to fundamental greedy desire, all sentient beings stimulate avidyā and manifest five natures that are unequal in their distinctions; relying on two kinds of hindrances, these appear with varying depths. What are the two hindrances? The first is the hindrance of principle, which obstructs correct knowledge and vision; the second is the hindrance of phenomena, which perpetuates births and deaths. What are the five natures? Kulaputra, if these two hindrances have not yet been eradicated, one is called 'not yet having achieved Buddhahood.' If sentient beings permanently abandon greedy desire, first removing the hindrance of phenomena without having severed the hindrance of principle, they can only awaken and enter the stages of the śrāvaka and pratyekabuddha, unable to visibly abide in the realm of the bodhisattva. Kulaputra, if all sentient beings of the latter age wish to float upon the Tathāgata's great ocean of perfect enlightenment, they must first make vows diligently to sever the two hindrances. When the two hindrances have been subdued, they will immediately be able to awaken and enter the bodhisattva realm; when the hindrances of phenomena and principle have been permanently eradicated, they will enter the Tathāgata's subtle, sublime perfect enlightenment, fulfilling bodhi and great nirvāṇa. Kulaputra, all sentient beings realize perfect enlightenment alike: if they meet a good spiritual friend and rely on the dharmic practice of the causal stage that he undertakes, their cultivation at that time will then have sudden and gradual aspects; if they encounter the Tathāgata's correct path of cultivation toward supreme bodhi, then whether their faculties are large or small, all will achieve the fruit of Buddhahood. If sentient beings, though seeking good friends, encounter those with false views, they will not attain correct awakening; this is called the nature of non-Buddhists—the error lies with the false teacher, not with the sentient beings. These are called the distinctions among the five natures of sentient beings.