瑜伽論記 15.413

15.413

答：略說、由六種等者，約其六義分別諸界，眼等十八，體性是法，故名法界。有三乘性人所有無漏種子法界少分名為淨界。亦可約有無漏種性人所有法界，以皆勝妙並名淨界，即如所說十八界種無始本有，名本性界。及住三乘種姓不住種姓亦成本有，涅槃種亦名本性界，以始熏成染淨界種於生死中得勝劣生者新熏生種，新熏無漏種名涅槃因性故名熏習界，已生界種滅入過去，名已與果。未生果種恒相續流，或滅過去，或流現在，名未與果界。其本性界熏習界中，勝軍、護月、護法分別三義，應思。

Answer: Regarding 'Briefly spoken, by six kinds', and so forth: all elements are differentiated in terms of these six meanings. The eighteen, beginning with the eye, have factors (dharmas) as their essential nature, and are therefore called 'dharmadhātu'. The taintless seeds of individuals possessing the dispositions of the three vehicles, being a portion of the dharmadhātu, are called the 'pure element'. It can also be that in terms of individuals possessing taintless gotra, all their dharmadhātus, being entirely supreme and marvelous, are collectively called the 'pure element'. That is to say, as stated, the seeds of the eighteen elements are fundamentally existent from beginningless time, which is called the 'original nature element'. Also, those abiding in the gotras of the three vehicles and those not abiding in a gotra are likewise fundamentally existent; seeds of nirvāṇa are also called the 'original nature element'. In terms of newly perfumed seeds of the defiled and pure elements that obtain superior and inferior births within saṃsāra, these are newly perfumed arising seeds; newly perfumed taintless seeds are named the causal nature of nirvāṇa, and are thus called the 'element of perfuming'. Seeds of elements that have already produced fruit and ceased, passing into the past, are called 'having already yielded fruit'. Seeds that have not yet produced fruit continue in perpetual succession, either ceasing into the past or flowing into the present, and are called 'not yet having yielded fruit'. Regarding the original nature element and the perfumed element, the three different interpretations of Jayasena, Candragupta, and Dharmapāla should be considered.