大乘義章 9.54

9.54

第三門中就行分別。然就行中，義別有四：一釋其名、二辨體相、三明真妄作滅之義、四約時辨異。名字如何？性種性者，從體為名。無始法性，說之為性。此之法性本為妄隱，說之為染。隨修對治，離染始顯，說以為淨。始顯淨德，能為果本，目之為種。此乃顯性以成種故，名為性種。種義不壞，故復名性。故論說言「性種性者，無始法爾。」習種性者，從因為名。方便行德，本無今有，從習而生，故名為習。習成行德，能生真果，故名習種。性義同前。故論說言「若從先來修善所得，名習種性。」名義如是（此一門竟）。

In the third section, [the two lineages are] distinguished with respect to practice. Within practice, however, there are four different aspects: first, explaining their names; second, analyzing their essential nature and characteristics; third, clarifying the meaning of the production and destruction of the true and the deluded; and fourth, distinguishing differences with reference to time. What are their names? The natural lineage is named from its essence: beginningless dharmatā is spoken of as 'nature'. This dharmatā was originally obscured by delusion and is spoken of as 'defiled'. As one cultivates antidotes, it is freed from defilement and first revealed, being spoken of as 'pure'. The initially revealed pure virtue can serve as the root of the fruit, and is designated as 'lineage'. This reveals the nature to constitute the lineage, hence called 'natural lineage'. The meaning of lineage is indestructible, hence it is again called 'nature'. Therefore the treatise states: 'The natural lineage is beginningless and naturally so.' The lineage of habituation is named from its cause: the active virtues of skilful means, previously absent and now existent, are produced from habituation, and are therefore called 'habituation'. Habituation perfecting active virtues can produce the true fruit, and is therefore called the 'lineage of habituation'. The meaning of 'nature' (gotra) is the same as before. Therefore the treatise states: 'If it is obtained through cultivating the wholesome from the past, it is called the lineage of habituation.' Such are their names and meanings. (This concludes the first section.)