成唯識論演祕 7.228

7.228

詳曰：前解稍通，理猶未顯。後解教、理俱不符契：一、位雜亂；二、《仁王》、《瓔珞》、《瑜伽》、《攝論》，經、論皆云二種種性在見道前，判通等得，豈不遠教？又此論云無始本因名本性住，聞熏已去方名習性。雖一種子未增增別，增位不可更得本名。後釋難依，今觀論意，必有二性後方能悟。「具」猶有也，非俱名「具」。

Detailed analysis: The former explanation is somewhat intelligible, but its reasoning is not yet evident. The latter explanation accords neither with doctrine nor with reason: First, the stages become confused and mixed. Second, the Benevolent King Sūtra, the Jeweled Necklace Sūtra, the Yogācārabhūmi, and the Mahāyānasaṃgraha—sūtras and treatises—all state that the two kinds of gotras are prior to the path of seeing; if one judges them as generally attainable [up to equal awakening], does this not stray far from the teachings? Furthermore, this treatise states that the beginningless original cause is called abiding in the original nature, and only from hearing and perfuming onward is it called habituated nature. Although it is a single seed, before and after growth are distinct; at the stage of growth it cannot additionally receive the original name. The latter interpretation is difficult to rely upon. Now examining the intent of the treatise, one must have both natures, after which one is able to awaken. 'Possess' is like having; it does not mean 'simultaneously' when it says 'possess.'