成唯識論述記 9.358

9.358

述曰：此非唯一乘姓，三乘種姓、不定姓者亦是此人，具大乘者方能入故。但言「大乘」簡彼定性及無種姓，此是未種解脫分善，名「本種姓」，未聞無漏法令無漏種增。種解脫分善根以去名「習種姓」，聞無漏教為緣令無漏種增故。〈菩薩地〉說正與此同。勘彼應說，此下不解故別出之。然《仁王經》及《瓔珞》等經所說，所同者如《別抄》會，《攝論》第六說：誰能悟入所應知相？大乘多聞熏習相續，已得逢事諸佛出世，得定勝解，集諸善根，善修福智資糧菩薩。彼約有多功能，四種力故方能悟入。然於此中唯言「具本性種姓」，即彼所言大乘等也；習所成等，即彼所言多聞熏習等，即因力也。彼餘三力，下入位中所須方說，故此與彼廣略不同，至下當知。然具本性猶未能入，具習所成方能入故，即是《攝論》能入章也。無性云：用及用具皆待作者，故問入者，誰能悟入？由能入者唯是因力，有餘力者是所須具，非正所須，故餘三力此中不說。勝解行地發心已去，未入初地，名習所成故。

The Commentary states: This does not refer only to the single-vehicle gotra; those of the three-vehicle gotras and undetermined gotra are also this person, because only those endowed with the Mahāyāna can enter. Merely saying 'Mahāyāna' excludes those of determined [lower] gotras and those devoid of gotra. This refers to those who have not yet planted the wholesome roots conducive to liberation (mokṣabhāgīya-kuśalamūla), which is named the 'original gotra', not having heard the uncontaminated Dharma to make the uncontaminated seeds increase. From planting the wholesome roots conducive to liberation onward, it is named the 'gotra acquired through practice', because hearing the uncontaminated teaching serves as a condition to make the uncontaminated seeds increase. The *Bodhisattvabhūmi* states what exactly agrees with this. Checking that, it should be explained; since it is not explained below, it is specially brought out here. However, as for what is stated in the *Renwang jing*, *Yingluo jing*, and other sūtras, their agreements are reconciled as in the *Biechao*. The *Mahāyānasaṃgraha*, fascicle 6, states: 'Who can awaken and enter the characteristics of what should be known? Bodhisattvas who have a continuous stream of perfuming from much hearing in the Mahāyāna, have already encountered the appearance of buddhas in the world, have attained definite resolute faith, have accumulated wholesome roots, and have well cultivated the provisions of merit and wisdom.' That text refers to having multiple capacities, being able to awaken and enter only by virtue of four kinds of powers. However, here it only says 'possessing the gotra of original nature', which corresponds to what is stated there as 'Mahāyāna', etc.; and 'acquired through practice, etc.', which corresponds to what is stated there as 'perfuming from much hearing', etc., which is the causal power. The remaining three powers mentioned there are spoken of only where required below upon entering the stages; thus this text and that text differ in brevity and detail, as will be understood below. However, one who merely possesses the original nature is not yet able to enter; only one who also possesses that acquired through practice can enter; this is precisely the chapter on the one capable of entry in the *Mahāyānasaṃgraha*. Asanga/Asvabhāva says: 'Both action and instrument depend on the agent'; hence the question regarding the enterer: 'Who is capable of entering?' Because the enterer is solely the causal power, while the remaining powers are the necessary instruments and not what is primarily required, the remaining three powers are not mentioned here. From generating the aspiration on the stage of resolute practice onward, before entering the first bhūmi, is named 'acquired through practice'.