瑜伽論記 18.60

18.60

正定亦二。一、本性正性定，成一乘種性；二、方便正性定，謂入見道已去。不定亦二。本性不定者，此人在凡總成三乘種姓；二、方便不定者，遇緣或作邪定或作正定。正定中，或作聲聞乃至作佛。基云：邪定有二，謂本性方便。初是無種姓人，次是斷善根人，通有性無性。大義曰：斷善根人通有性。大義曰：斷善還續未必邪見聚，造五逆業者決定邪定故。大義曰：正性定有二，本性方便。初者即三乘本有各別決定性，次者即此人已入聖道以去是。大義不定亦有二種，一、本性；二、方便。初是本有三乘種姓人，一人身中有三乘種性故，二方便不定者解已入聖道已。

The definitively correct mass also has two kinds: 1. the definitively correct by original nature, accomplishing the gotra of the One Vehicle; 2. the definitively correct through expedients, referring to those who have entered the path of seeing and beyond. The indefinite mass also has two kinds: the indefinite by original nature refers to this person possessing in the ordinary stage all three vehicle gotras together; 2. the indefinite through expedients refers to one who, encountering conditions, either forms the definitively false or forms the definitively correct. Within the definitively correct, one may become a śrāvaka or even become a Buddha. Ji says: the definitively false mass has two kinds, namely, by original nature and through expedients. The first is a person without gotra; the second is a person who has severed roots of good, encompassing both those with gotra and those without gotra. The Great Master says: a person who has severed roots of good includes those with gotra. The Great Master says: one who severs roots of good and then restores them does not necessarily belong to the mass of wrong views; those who commit the five deadly sins are definitively in the false mass. The Great Master says: the definitively correct mass has two kinds: by original nature and through expedients. The first is the intrinsically existent distinct definitive nature of the three vehicles; the second refers to this person having already entered the noble path and beyond. The Great Master says: the indefinite mass also has two kinds: 1. by original nature; 2. through expedients. The first refers to a person with the intrinsically existent gotras of the three vehicles, because within the body of a single person there are the gotras of the three vehicles; the second, indefinite through expedients, is explained as having already entered the noble path.