瑜伽師地論略纂 10.9

10.9

論解種姓有二中，本種姓、習種姓，如新薰三義，隨所應立之。　有人云：護法菩薩取地上名習。不然，地前十信不生無漏種故，生彼種時，名習種姓，隨增說生。護月論師義別，唯勝軍師本種姓於所知障可斷義用立之，習姓即十信時取有漏聞思等種是。　問曰：增上生見道云何？釋云：言有二義：世第一法或苦法智忍為增上緣，生苦法忍，於有為中，唯此一無漏，不從因緣生。二、或用世第一法為因緣生，串習多時，所知障可斷，有漏善最勝；最勝義故，得為因緣，發生苦法智忍。此論師意，用為因緣，即如後解。先師所立義，增上緣生，既古所傳故，欲別一義故，故作是立。其意欲上者，唯護法義。有人云護法十信時未別種者。不然，廣如別辨。如《仁王經》說有差別。地前有三心：一、信心；二、住心；三、堅心。信位中，名習種姓；住者，即十解、十行，二十心合為住心；堅心，即十迴向。西方尋訪彼經，未聞有本，雖爾，今且會之。如彼經意總說習種姓為眾多姓，即彼經云習種姓者，謂在信心，即十信位也；性種姓者，謂在住心，住心彼經即十解、十行，十解、十行名性種姓。　問：何故彼經先明習姓，後明本姓？釋曰：即初修習時，名為習姓；後習已成姓，名性種姓，故此先後非如此論義。　問曰：何故彼合二十心為十住，《花嚴》等開為二十心耶？釋曰：簡前後故。前初發生增上信故，故簡異前；既不隣近初見道故，故合二十心但名一住。故十迴向，彼經說為道種姓，隣近見道無漏道故；見道已去，名行種姓。是彼經意。今此論意，理必不然，性各別故。

Regarding the treatise's explanation that gotra has two kinds, original gotra and acquired gotra, they are established accordingly, as in the three meanings of newly perfumed [seeds]. Someone says: Bodhisattva Dharmapāla takes what is on the bhūmis as acquired. This is not so; because untainted seeds are not produced in the ten faiths prior to the bhūmis, when producing those seeds, it is called acquired gotra, spoken of as 'produced' according to their increase. Master Candragomin's doctrine is different; Master Jayasena alone establishes the original gotra in terms of the meaning and function of the severability of the cognitive obscuration, while the acquired gotra is taken to be the seeds of tainted hearing, thinking, and so forth at the time of the ten faiths. Question: How is the path of vision produced through predominant condition? Explanation: There are two meanings: The mundane supreme dharma or the patience of Dharma-knowledge regarding suffering acts as a predominant condition to produce the patience regarding the Dharma of suffering; among conditioned phenomena, this alone is untainted and is not produced from a cause-condition. Second, or it uses the mundane supreme dharma as a cause-condition to produce it: practiced over a long time, the cognitive obscuration is severable, and tainted wholesomeness is most supreme; because of the meaning of being most supreme, it can act as a cause-condition to generate the patience of Dharma-knowledge regarding suffering. This master's intent takes it as a cause-condition, which is like the latter explanation. The doctrine established by the former master, that it is produced from a predominant condition, was already transmitted from of old; wishing to present an alternative doctrine, he therefore established it this way. That which intends the former is solely Dharmapāla's doctrine. Someone says that for Dharmapāla, seeds are not yet differentiated at the time of the ten faiths. This is not so, as discriminated extensively elsewhere. As the Renwang Jing says, there are distinctions. Prior to the bhūmis there are three minds: first, the mind of faith; second, the abiding mind; third, the firm mind. In the stage of faith, it is called the acquired gotra; 'abiding' refers to the ten understandings and ten practices, combining the twenty minds into the abiding mind; the firm mind is the ten dedications. In searching for that sūtra in the West, no Sanskrit manuscript was heard of; nevertheless, we provisionally harmonize it now. As the intent of that sūtra generally explains the acquired gotra as manifold gotras, that sūtra says: the acquired gotra refers to being in the mind of faith, which is the stage of the ten faiths; the nature gotra refers to being in the abiding mind, and in that sūtra the abiding mind refers to the ten understandings and ten practices, with the ten understandings and ten practices named the nature gotra. Question: Why does that sūtra first explain the acquired gotra and later explain the original gotra? Explanation: Namely, when first practicing, it is called the acquired gotra; later, when practice has become nature, it is called the nature gotra; therefore, this sequence is not like the doctrine of this treatise. Question: Why does that [sūtra] combine the twenty minds into ten abidings, whereas the Huayan and others open them into twenty minds? Explanation: To distinguish what precedes and what follows. Because earlier one initially generates predominant faith, it is distinguished from what precedes; since it is not adjacent to the initial path of vision, it combines the twenty minds into just one 'abiding'. Therefore, the ten dedications are spoken of by that sūtra as the path gotra, because they are adjacent to the untainted path of the path of vision; from the path of vision onward, it is called the practice gotra. Such is that sūtra's intent. In the intent of this present treatise, the principle is definitely not so, because their natures are individually distinct.