成唯識論掌中樞要 1.37

1.37

復有難言：「如作剎帝利已，後作婆羅門、吠舍、戍達羅，如是乃至作那落迦已，或乃至作天，如是何故不作無涅槃法已，或時後作有般涅槃法耶」？應詰彼言：「諸類相轉為有一切界，為獨有一耶？若有一切，喻不相似，彼無一切，故為非喻。若獨有一，先是剎帝利等，乃是轉為餘類，不應道理，乖正理故」。

Again, there is an objection that says: 'Just as after becoming a kṣatriya, one later becomes a brāhmaṇa, vaiśya, or śūdra, and just as after becoming a naraka-being, one later even becomes a deva, why, likewise, after being one devoid of the dharma of nirvāṇa, can one not at some later time become one possessing the dharma of parinirvāṇa?' One should cross-examine them, saying: 'In the mutual transformation of various classes, do they possess all realms, or do they possess only one? If they possess all, the analogy is dissimilar, for that [person devoid of gotra] lacks all [realms]; hence it is an improper analogy. If they possess only one, then having formerly been a kṣatriya and the like and then transforming into another class is unreasonable, because it goes against right principle.'