瑜伽論記 8.318

8.318

今三藏依梵本具說此文，今總收二性為種姓持，故云二種皆取，釋異名中，二種種姓能生果故名種子，能持果故名界，恒沙功德性種類故名姓，辨麁細中，舊地持言：又不習者果細果遠，習者果麁果近，古人有云：性種無為非修習法，故言不習，離名絕相，故言果細，非近情測，故言果遠，習種有為可修之法故名為習，有名有相故導果麁，情慮可擬故言果近，有說先有習種能證名麁名近，後有所證性種名細名遠，今所翻譯與舊全別，文意但就性種姓解。

Now the Tripiṭaka Master [Xuanzang], relying on the Sanskrit text, fully explains this text. Here, both natures are gathered together into the upholding of the gotra; hence it says 'both kinds are included.' In explaining the different synonyms: because the two kinds of gotra are capable of generating fruit, they are called 'seeds' (bīja); because they are capable of sustaining the fruit, they are called 'realms' (dhātu); and because their nature is of the same category as the merits [as numerous as] the sands of the Ganges, they are called 'gotra' (lineage/nature). In distinguishing coarse and subtle, the old Dichilun says: 'Furthermore, for the uncultivated, the fruit is subtle and the fruit is distant; for the cultivated, the fruit is coarse and the fruit is near.' The ancients said: The natural gotra is unconditioned and not a phenomenon of cultivation, so it is said to be 'uncultivated'; it is separated from names and cut off from marks, so it is said that 'the fruit is subtle'; it cannot be fathomed by ordinary thought, so it is said that 'the fruit is distant.' The cultivated gotra is conditioned and a phenomenon that can be cultivated, so it is called 'cultivated'; it has names and marks, so it leads to a fruit that is coarse; and it can be measured by thought and reflection, so it is said that 'the fruit is near.' Some say that first possessing the cultivated gotra enables realization, which is called 'coarse' and 'near,' and afterwards the realized natural gotra is called 'subtle' and 'distant.' The present translation is entirely different from the old, and the meaning of the text is explained solely with respect to the natural gotra.