成唯識論掌中樞要 1.41

1.41

又應責彼：「無涅槃法下劣界者，為則此生轉成有性，為於後生。若則此生彼遇緣已於現法中，為能起順解脫分善，為不能耶？若言能者，現起善根，而言無性，不應道理。若言不能，彼遇良緣，現法不能起順解脫善，而言轉成般涅槃法者，不應道理。若言後生方成有姓，彼為先生積集善根，後生遇緣，方起彼善，為先不集。若言先集，彼於此生值遇良緣，能起善根，而言後生方成有性，不應道理。又如彼因，應空無果，若先不集，是則此人前後相似俱未集善，而言後生方成有性，非此生者，不應道理。」

Furthermore, one should rebuke them: 'Does this inferior realm lacking the dharma of nirvāṇa transform into possessing the gotra in this very life, or in a future life? If in this very life, when they encounter conditions, are they able to give rise to the wholesomeness conducive to liberation in the present existence, or are they not able? If you say they are able, then saying that they are devoid of gotra when they manifestly produce roots of wholesomeness is unreasonable. If you say they are not able, then since they encounter good conditions and yet cannot give rise to the wholesomeness conducive to liberation in the present existence, saying that they transform into having the dharma of parinirvāṇa is unreasonable. If you say they come to possess the gotra only in a future life: did they accumulate roots of wholesomeness in a former life and only upon encountering conditions in a future life give rise to that wholesomeness, or did they not accumulate them before? If you say they accumulated them before, then since upon encountering good conditions in this life they would be able to give rise to roots of wholesomeness, saying that they come to possess the gotra only in a future life is unreasonable. Furthermore, like that cause, it would be empty and without fruit. If they did not accumulate them before, then this person is the same before and after, neither time having accumulated wholesomeness; therefore, saying that they come to possess the gotra only in a future life and not in this life is unreasonable.'