成唯識論了義燈 3.56

3.56

《論》：又諸有情等。本疏云：唯引無漏，初引三文，後結。一引楞伽五姓，皆是有性故，第二瑜伽三無漏根，第三地持等性種姓文，皆唯無漏。然疏中并明無上依等者，通舉諸教，意取法爾無漏種子故。疏云：故應定有法爾無漏種子，不由熏生。言通證者，是得錯本。又見通舉，謂證二種者，不得疏意。本姓住姓，有人解釋，或取真如，或云住自乘性，名本性住姓。又說五姓皆新熏生，又釋真如所緣緣種生。并會五姓文失，並如《能顯中邊惠日論》，并成立五種姓皆是本有，有漏不能生無漏種，真如不能親生諸法。亦如彼辨。

[The Śāstra says:] "Furthermore, all sentient beings..." The Root Commentary says: It solely cites the uncontaminated. First it cites three passages, and then concludes: first, it cites the Laṅkāvatārasūtra's five lineages, all of which possess nature; second, the Yogācārabhūmi's three uncontaminated faculties; third, the passages on the nature-lineage in the Bodhisattvabhūmi and the like, all of which are exclusively uncontaminated. However, the fact that the commentary also brings in the Anuttarāśrayasūtra and so forth broadly adduces various teachings, with the intent of grasping naturally existent uncontaminated seeds. The commentary says: "Therefore, there must definitely be naturally existent uncontaminated seeds that are not produced by perfuming." The claim that it broadly proves [both] is based on a corrupt text. Moreover, seeing that it broadly adduces them and asserting that it proves two kinds misses the intent of the commentary. Regarding the inherently abiding lineage, some explain it as taking tathatā, while others say abiding in the nature of one's own vehicle is called the inherently abiding lineage. They also say that the five lineages are all newly produced by perfuming, and explain them as being produced from tathatā as the objective-condition seed. Together with reconciling the textual flaws regarding the five lineages, these are all as explained in the Neng xian zhongbian hui ri lun; that work also establishes that the five lineages are all inherently existent, that the contaminated cannot produce uncontaminated seeds, and that tathatā cannot directly produce all dharmas. It is analyzed in that text as well.