瑜伽論記 8.297

8.297

測法師解有三義：一者、本末為論，性種姓為前，習種為後；第二、資成分別，更互相資，故前後不定，謂由法爾故有習姓，由習姓故得增長；第三、剋實為論，無前後，謂十信已上乃至金剛齊有二姓故。四、為緣通塞，護法菩薩云：二姓相望唯有增上緣，不同性故無因緣，種子法不緣境故無緣緣，亦無次第緣，是種子故，性望初地初生無分別智，有因緣增長緣，無緣緣次第緣，二姓望後得智，有三緣無次第緣，以二姓望佛果現行，具三緣，除次第緣。

Master Ce explained three meanings: First, discussing origin and branch, the natural gotra is first, and the cultivated gotra is later. Second, distinguishing mutual assistance, they mutually assist each other; hence anteriority and posteriority are not fixed, meaning that due to natural existence there is the cultivated gotra, and due to the cultivated gotra it attains increase. Third, strictly speaking of the reality, there is neither anteriority nor posteriority, because from the ten stages of faith onward up to the adamantine [concentration], both gotras are equally present. Fourth, regarding the applicability and non-applicability of the conditions: Bodhisattva Dharmapāla said: Looking mutually between the two gotras, there is only the sovereign condition (adhipati-pratyaya); because their natures are different, there is no causal condition (hetu-pratyaya); because the nature of seeds does not cognize an object, there is no objective condition (ālambana-pratyaya); nor is there an immediately antecedent condition (samanantara-pratyaya), because they are seeds. With respect to the non-conceptual wisdom newly arisen in the first stage, the natural gotra has the causal condition and increasing condition, but no objective condition or immediately antecedent condition. The two gotras with respect to the subsequently attained wisdom have three conditions, lacking the immediately antecedent condition. The two gotras with respect to the active fruit of Buddhahood possess three conditions, excluding the immediately antecedent condition.