瑜伽論記 18.395

18.395

言彼遇佛法僧已，於現法中能起順解脫分善根而言無般涅槃者，不應道理者。既遇三寶已能起順解脫分善根，故知阿賴耶中無始本有，能生順解脫分善根種子。若言雖有能生順解脫分善根種子，而言無般涅槃法者，不應道理。然此有性無性道理經論不同。若依佛性論破執分中以立有無性者，為所破。

Regarding the statement that once they encounter the Buddha, the Dharma, and the Saṅgha, they are able to give rise to roots of goodness conducive to liberation in this present life, and to say that they have no parinirvāṇa does not accord with reason: since they are able to give rise to roots of goodness conducive to liberation after encountering the Three Jewels, it is known that inherently existing from beginningless time within the ālayavijñāna are the seeds capable of generating roots of goodness conducive to liberation. To say that although they have seeds capable of generating roots of goodness conducive to liberation, they still lack the phenomenon of parinirvāṇa does not accord with reason. However, the reasoning concerning the existence of the [buddha-]nature and the nonexistence of the nature differs between sūtras and treatises. If one relies on the section refuting grasping in the Treatise on Buddha-Nature (Foxing lun), positing the existence or nonexistence of the nature is what is refuted.