瑜伽師地論略纂 10.6

10.6

論曰「住無種姓補特伽羅，無種姓故，雖有發心及行加行為所依止，定不堪任無上菩提」，釋曰：且有三釋。無種姓人實未有時能發菩提心義，假設為論，故為此言雖發心等，是第一說；決定二乘種姓亦名無大乘種姓，雖復值緣發菩提心，亦不堪任故，故說雖發心等，是第二釋；即法爾無種姓人實雖發心，究竟畢退，不能得彼無上菩提，此第三說。　問曰：發菩提心非求世間果，此現行心從何種生？釋曰：從福分善種生，非無漏種，無方便無漏慧故，故論云：唯以人天善根而成熟之等。

The treatise says: 'A pudgala abiding without gotra, because of lacking gotra, even though possessing generating of the aspiration and active preparations as support, is definitively incapable of unexcelled bodhi.' Explanation: There are provisionally three interpretations: For a person without gotra, there is truly no time when they can generate the bodhicitta; speaking hypothetically for the sake of argument, it therefore says 'even though generating the aspiration,' and so forth—this is the first account. The definitive gotra of the two vehicles is also called lacking the Mahāyāna gotra; even if they encounter conditions and generate the bodhicitta, they are still incapable, hence it says 'even though generating the aspiration,' and so forth—this is the second interpretation. A person who is naturally without gotra, even if they truly generate the aspiration, will ultimately regress completely and cannot attain that unexcelled bodhi—this is the third account. Question: Generating the bodhicitta does not seek worldly fruits; from what seed does this active mind arise? Explanation: It arises from wholesome seeds belonging to merit, not from untainted seeds, because they lack the expedient means of untainted wisdom; therefore the treatise says: 'They are matured solely through the wholesome roots of humans and devas,' and so forth.