瑜伽師地論略纂 16.67

16.67

Regarding the treatise's statement: 'The group of those fixed in falsehood is again of two kinds: first, those intrinsically fixed in falsehood; second, those fixed in falsehood through application': the first refers to persons without gotra; the next refers to persons who have severed their wholesome roots, which applies to both those with gotra and those without gotra. The Master of Great Meaning says: When the wholesome is restored, it is not necessarily the group of wrong views; those who commit the five heinous acts are definitively fixed in falsehood. The Master of Great Meaning says: Those fixed in correctness are of two kinds: first, those intrinsically fixed in correctness; second, those fixed in correctness through application. The first refers to persons who fundamentally possess the distinct determinate gotras of the three vehicles; the second refers to those who have already entered the noble path onwards. The Master of Great Meaning says: The indeterminate are also of two kinds: first, intrinsically indeterminate; second, indeterminate through application. The first refers to persons who fundamentally possess the gotras of the three vehicles, because within the body of a single person there are the gotras of the three vehicles; second, indeterminate through application: according to the previous explanation, after one has already attained the noble path, only then does one turn one's mind toward the Mahāyāna and so forth, entering the application, hence one is indeterminate, and this is called indeterminate through application. When the former person is an ordinary being, they possess the seeds of the three vehicles, and they either immediately turn their mind, or they are collectively determinate or indeterminate persons whose stage is not fixed; the subsequent gotra being determinate is also like this. Among these persons of indeterminate gotra, a single person may be endowed with the seeds of the three vehicles, or endowed with only two seeds, and so forth.