瑜伽論記 19.174

19.174

前中，發心有十即為五對也。景云：舊判三持有其多種，有說十解是種姓持，十行名發心持，十迴向已去名行方便持，有說十信是種姓，十解是發心，十行已上行方便。依今論判，若先成種姓未起現行名種姓位，如前論說是即十信已前名種姓持，十信即名發心，十解已上名菩提分法。若據姓習二種俱名種姓，即是十信及十信已前俱名種姓持，十解有發心住，即是發心持，十行已去名菩提分法，或就地前初僧祇中未起現行無漏，總名種姓持，第二僧祇名發心，以初地已去真證發心故，第三僧祇無功用道名菩提分法。

In the former part, there are ten arousals of the mind, forming five pairs. Jing states: The old classifications of the three holdings had many variations. Some said that the ten understandings are the gotra holding, the ten practices are termed the holding of arousing the mind, and from the ten dedications onward is termed the holding of the expedient means of practice. Some said that the ten faiths are the gotra, the ten understandings are arousing the mind, and the ten practices and above are the expedient means of practice. According to the classification of the present treatise, if the gotra is already established beforehand but actual functioning has not yet arisen, it is termed the gotra position; as the preceding treatise says, prior to the ten faiths is termed the gotra holding, the ten faiths are termed arousing the mind, and from the ten understandings upward are the factors of bodhi. If based on the two kinds—nature and habituation—both being termed gotra, then the ten faiths and prior to the ten faiths are both termed the gotra holding, the dwelling of arousing the mind in the ten understandings is the holding of arousing the mind, and from the ten practices onward are the factors of bodhi. Or, in terms of the first asaṃkhyeya prior to the grounds wherein actual taintless functioning has not yet arisen, it is collectively termed the gotra holding; the second asaṃkhyeya is termed arousing the mind, because from the first ground onward one truly realizes the arousal of the mind; and the effortless path of the third asaṃkhyeya is termed the factors of bodhi.