瑜伽師地論略纂 10.9

10.9

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.