大乘莊嚴經論種性品第四
Chapter 4: Disposition
釋曰：已說歸依義，次說種性差別。偈曰：
Now that the meaning of taking refuge has been explained, the following verses explain the differences in inherent nature. The verse says:
有勝性相類， 過惡及功德，
金譬與寶譬， 九種各四種。
There are traits similar to the fundamental nature, Mistakes, faults, and virtues as well. The similes of gold and precious gems, Each with nine varieties, each consisting of four types.
釋曰：種性有九種差別，一有體、二最勝、三自性、四相貌、五品類、六過惡、七功德、八金譬、九寶譬。如是九義，一一各有四種差別。此偈總舉，餘偈別釋。此中先分別有體。偈曰：
The Treatise explains: The Buddha-nature has nine distinct aspects: 1. Its existence, 2. Its supreme nature, 3. Its intrinsic essence, 4. Its characteristics, 5. Its categories, 6. Its faults, 7. Its virtues, 8. The simile of gold, 9. The simile of a jewel.
Each of these nine aspects has four further distinctions. This verse provides an overview, while subsequent verses explain each in detail. Here, we first discuss its existence. The verse says:
由界及由信， 由行及由果，
由此四差別， 應知有性體。
From the realm of conditions and from faith, From practice and from its resulting fruit— Through these four distinct aspects, The essence of true nature can be understood.
釋曰：種性有體，由四種差別：一由界差別、二由信差別、三由行差別、四由果差別。由界差別者，眾生有種種界無量差別，如《多界修多羅》說。由界差別故，應知三乘種性有差別。由信差別者，眾生有種種信可得，或有因力起、或有緣力起，能於三乘隨信一乘，非信一切。若無性差別，則亦無信差別。由行差別者，眾生行行，或有能進或有不能進。若無性差別，則亦無行差別。由果差別者，眾生菩提有下中上，子果相似故。若無性差別，則亦無果差別。由此四差別，是故應知種性有體。已說種性有體，次說種性最勝。偈曰：
Explanation: The spiritual potential (種性) has a foundation, as evidenced by four distinctions: (1) distinctions in nature, (2) distinctions in faith, (3) distinctions in practice, and (4) distinctions in results.
Regarding distinctions in nature: Living beings have various natures with countless differences, as taught in the Sutra on the Many Spheres (多界修多羅). Because of these distinctions in nature, we should understand that the spiritual potentials of the Three Vehicles differ.
Regarding distinctions in faith: Living beings manifest diverse kinds of faith—some arise from inner strength, others from external conditions. One may follow a single vehicle among the Three according to their faith, but not all three. If there were no distinctions in spiritual potential, there would be no distinctions in faith either.
Regarding distinctions in practice: Living beings engage in practices—some can advance, others cannot. If there were no distinctions in spiritual potential, there would be no distinctions in practice.
Regarding distinctions in results: The enlightenment (菩提) of living beings is graded as lower, middle, or higher, just as the fruit resembles the seed. If there were no distinctions in spiritual potential, there would be no distinctions in results.
Because of these four distinctions, we can affirm that the spiritual potential has a foundation.
Having explained that the spiritual potential has a foundation, we now discuss its superiority. The verse says:
明淨及普攝， 大義亦無盡，
由善有四勝， 種性得第一。
釋曰：菩薩種性，由四種因緣得為最勝，一由善根明淨、二由善根普攝、三由善根大義、四由善根無盡。何以故？非諸聲聞等善根，如是明淨故。非一切人善根，攝力無畏等故。餘人善根無他利故、餘人善根涅槃時盡故。菩薩善根不爾，由此為因，種性最勝。已說種性最勝，次說種性自性。偈曰：
性種及習種， 所依及能依，
應知有非有， 功德度義故。
釋曰：菩薩種性有四種自性，一性種自性、二習種自性、三所依自性、四能依自性，彼如其次第。復次彼有者，因體有故。非有者，果體非有故。問：若爾，云何名性？答：功德度義故。度者，出生功德義。由此道理，是故名性。已說種性自性，次說種性相貌。偈曰：
大悲及大信， 大忍及大行，
若有如此相， 是名菩薩性。
釋曰：菩薩種性，有四種相貌：一大悲為相，哀愍一切苦眾生故。二大信為相，愛樂一切大乘法故。三大忍為相，能耐一切難行行故。四大行為相，遍行諸波羅蜜自性善根故。已說種性相貌，次說種性品類。偈曰：
決定及不定， 不退或退墮，
遇緣如次第， 品類有四種。
釋曰：菩薩種性品類，略說有四種：一者決定、二者不定、三者不退、四者退墮，如其次第。決定者，遇緣不退。不定者，遇緣退墮。已說種性品類，次說種性過失。偈曰：
應知菩薩性， 略說有四失，
習惑與惡友， 貧窮屬他故。
釋曰：菩薩種性過失，略說有四種：一者習惑，功德不行、煩惱多行故。二者惡友，離善知識、狎弊人故。三者貧窮，所須眾具皆乏少故。四者屬他，繫屬於人，不自在故。已說種性過失，次說種性功德。偈曰：
功德亦四種， 雖墮於惡道，
遲入復速出， 苦薄及悲深。
釋曰：菩薩種性雖有如前過失，若墮惡道，應知於中復有四種功德：一者遲入，不數墮故。二者速出，不久住故。三者苦薄，逼惱輕故。四者悲深，哀愍眾生亦成就故。已說種性功德，次說種性金譬。偈曰：
譬如勝金性， 出生有四種，
諸善及諸智， 諸淨諸通故。
釋曰：勝金性者，所出有四義：一者極多、二者光明、三者無垢、四者調柔。菩薩種性亦爾，一者為無量善根依止、二者為無量智慧依止、三者為一切煩惱障智障得清淨依止、四者為一切神通變化依止。已說種性金性譬，次說種性寶性譬。偈曰：
譬如妙寶性， 四種成就因，
大果及大智， 大定大義故。
釋曰：妙寶性者，四種成就依止：一者真成就依止、二者色成就依止、三者形成就依止、四者量成就依止。菩薩種性亦爾，一者為大菩提因；二者為大智因；三者為大定因，定者由心住故；四者為大義因，成就無邊眾生故。已廣分別性位，次分別無性位。偈曰：
一向行惡行， 普斷諸白法，
無有解脫分， 善少亦無因。
釋曰：無般涅槃法者，是無性位。此略有二種：一者時邊般涅槃法、二者畢竟無涅槃法。時邊般涅槃法者，有四種人：一者一向行惡行、二者普斷諸善法、三者無解脫分善根、四者善根不具足。畢竟無涅槃法者，無因故，彼無般涅槃性，此謂但求生死、不樂涅槃人。已說無性，次說令入。偈曰：
廣演深大法， 令信令極忍，
究竟大菩提， 二知二性勝。
釋曰：廣演深大法者，為利他故。謂無智者，令得大信。已大信者，令成就極忍，能行不退。已極忍者，令究竟成就無上菩提。二知者，謂諸凡夫及諸聲聞。若得如是，彼諸二人則知自性性德圓滿性最為殊勝。問：云何勝？偈曰：
增長菩提樹， 生樂及滅苦，
自他利為果， 此勝如吉根。
釋曰。如是種性能增長極廣功德大菩提樹、能得大樂、能滅大苦、能得自他利樂以為大果，是故此性最為第一，譬如吉祥樹根。菩薩種性亦爾。種性品究竟。
大乘莊嚴經論卷第一