瑜伽師地論略纂 8.5

8.5

論次下言「便有堪任，便有勢力」者，有說：堪任，謂姓種姓；勢力者，習種姓也。今思不是。所以者何？姓種姓本有，何勞言遇緣，故云非也。今意者，堪任，謂有種姓、習種姓；勢力，道種姓也。　「能得」，謂得有餘。　「能證」，無餘涅槃也。能生現行，故名種子。梵本云馱都，此云界，是因義也。梵云涅縛婆轉，此云姓，是體性義也。據義各別。此解種子，明三家義，如先敘。

Next below, where the treatise says, "[one] then has competence, then has capacity": Some say: "competence" refers to the nature-gotra (prakṛtistha-gotra); "capacity" refers to the acquired gotra (samudānīta-gotra). Now, on reflection, this is not correct. Why so? The nature-gotra exists inherently, so why bother speaking of encountering conditions? Hence it is not correct. The present meaning is: "competence" refers to the possession of gotra and the acquired gotra; "capacity" is the path-gotra. "Able to obtain" refers to obtaining [nirvāṇa] with remainder. "Able to realize" refers to nirvāṇa without remainder. Being able to produce manifest activity, it is called a seed. The Sanskrit text says *dhātu*; here this is translated as "realm" (界), which has the meaning of "cause." The Sanskrit says *gotra*; here this is translated as "lineage" (姓), which has the meaning of "essential nature." Depending on the sense, they are distinct. This explains "seed" and clarifies the doctrines of the three masters, as recounted earlier.