瑜伽師地論 菩薩地 · 種姓品
一句：菩薩地以種姓為首——成佛之根，是阿賴耶識中那一分法爾本有、能斷二障的無漏種子；種姓定其「能不能」，因緣定其「快不快」。
三眼目：
- 二種姓：本性住（六處殊勝＝賴耶中法爾無漏種子，本有）＋ 習所成（串習善根，修起）；二種皆取，與成唯識論二種姓直貫。
- 殊勝在證二障淨：二乘種姓唯能證煩惱障淨（趣寂），菩薩種姓兼能證所知障淨（成大覺）——三乘究竟分流之根，端在種姓所含種子能斷幾障。
- 種姓是命根非保證：本有如薑芽（待緣資而體本有）、墮惡趣速脫不受猛苦；然四隨煩惱能蔽白法、四因緣闕則不速證；無種姓則決定不證。
附指引：
- 與聲聞地〈種姓地〉（13-01-01）對讀——攝決擇「如成立聲聞種性，當知成立菩薩種性，亦復如是」；同格立法、所斷各別。
- 與同地〈力種姓品〉（15-01-08）對讀——此品通明性種姓，彼品偏明習所成之十力種姓。
- 「六處殊勝＝意處／阿賴耶」之古德判（景／泰）、種姓體西方三說（勝軍／護月／護法）見〈考據〉目三、目四。
In one line: The Bodhisattva Stage takes lineage as its head — the root of buddhahood is that one portion, within the store consciousness, of the naturally-present, primordial uncontaminated seeds able to sever the two obstructions; lineage settles the "can or cannot," and the conditions settle the "fast or slow."
Three points of the eye:
- The two lineages: the innate lineage (preeminence among the six bases = the naturally-present uncontaminated seeds within the store consciousness, primordially present) plus the cultivated lineage (the habituation of wholesome roots, raised through practice); both kinds are taken, threading directly into the two lineages of the Cheng Weishi Lun.
- The preeminence lies in realizing the purity of the two obstructions: the two-vehicle lineage is able to realize only the purity of the afflictive obstruction (turning toward quiescence); the bodhisattva lineage is able as well to realize the purity of the cognitive obstruction (becoming great awakening) — the root of the ultimate parting of the three vehicles lies just in how many obstructions the seeds contained in the lineage can sever.
- Lineage is the life-root, not a guarantee: primordially present like the sprout of ginger (awaiting conditions to nourish it, yet the substance is primordially present); falling into an evil destiny, swiftly liberated and undergoing no fierce suffering; yet the four secondary afflictions can veil the pure dharmas, and if the four conditions are lacking one does not realize swiftly; without lineage one certainly does not realize.
Appended pointers:
- Read together with the Chapter on Lineage of the Śrāvaka Stage (13-01-01) — the Section on Ascertainment: "as the śrāvaka lineage is established, it should be known that the bodhisattva lineage is established just so"; same format of establishing, each with its own object of severance.
- Read together with the Chapter on the Lineage of the Powers within the same stage (15-01-08) — this chapter broadly clarifies the lineage-by-nature, that chapter inclines to clarify the ten-powers lineage of the cultivated.
- For the ancient masters' judgment "preeminence among the six bases = the mental base / the store consciousness" (Jing / Tai), and the three Western explanations of the substance of lineage (Jayasena / Candrapāla / Dharmapāla), see the Apparatus, Headings III and IV.
彌勒菩薩說三藏法師玄奘奉詔譯 本地分中菩薩地第十五初持瑜伽處種姓品第一 如是已說獨覺地。 云何菩薩地？ 嗢拕南曰： 初持、次相、分、增上意樂、住、生、攝受、地、行、建立最為後。 有十法具攝大乘菩薩道及果。 何等為十？ 一者、持，二者、相，三者、分，四者、增上意樂，五者、住，六者、生，七者、攝受，八者、地，九者、行，十者、建立。 云何名持？ 謂諸菩薩自乘種姓、最初發心，及以一切菩提分法，是名為持。 何以故？ 以諸菩薩自乘種姓為所依止故、為建立故，有所堪任、有大勢力，能證無上正等菩提，是故說彼自乘種姓，為諸菩薩堪任性持。 以諸菩薩最初發心為所依止、為建立故，於施、戒、忍、精進、靜慮、慧，於六波羅蜜多，於福德資糧、智慧資糧，於一切菩提分法，能勤修學，是故說彼最初發心，為諸菩薩行加行持。 以諸菩薩一切所行菩提分法為所依止、為建立故，圓滿無上正等菩提。 是故說彼一切所行菩提分法，為所圓滿大菩提持。 住無種姓補特伽羅，無種姓故，雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提。 由此道理，雖未發心、未修菩薩所行加行，若有種姓，當知望彼而得名持。 又住種姓補特伽羅，若不發心、不修菩薩所行加行，雖有堪任，而不速證無上菩提；與此相違，當知速證。 又此種姓，已說名持，亦名為助、亦名為因、亦名為依、亦名階級、亦名前導、亦名舍宅。 如說種姓，最初發心、所行加行，應知亦爾。 云何種姓？ 謂略有二種。 一、本性住種姓，二、習所成種姓。 本性住種姓者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得，是名本性住種姓。 習所成種姓者，謂先串習善根所得，是名習所成種姓。 此中義意，二種皆取。 又此種姓亦名種子、亦名為界、亦名為性。 又此種姓未習成果，說名為細，未有果故。 已習成果，說名為麁，與果俱故。 若諸菩薩成就種姓，尚過一切聲聞、獨覺，何況其餘一切有情。 當知種姓無上最勝。 何以故？ 略有二種淨，一、煩惱障淨，二、所知障淨。 一切聲聞、獨覺種姓，唯能當證煩惱障淨，不能當證所知障淨；菩薩種姓，亦能當證煩惱障淨，亦能當證所知障淨。 是故說言望彼一切無上最勝。 復由四事，當知菩薩勝於一切聲聞、獨覺。 何等為四？ 一者、根勝，二者、行勝，三者、善巧勝，四者、果勝。 言根勝者，謂諸菩薩本性利根，獨覺中根，聲聞軟根，是名根勝。 言行勝者，謂諸菩薩亦能自利，亦能利他，利益安樂無量眾生，哀愍世間，令諸天人獲得勝義利益安樂；聲聞、獨覺唯行自利；是名行勝。 善巧勝者，聲聞、獨覺於蘊、界、處、緣起、處非處中能修善巧；菩薩於此及於其餘一切明處能修善巧；是名善巧勝。 言果勝者，聲聞能證聲聞菩提，獨覺能證獨覺菩提，菩薩、能證阿耨多羅三藐三菩提，是名果勝。 又諸菩薩有六波羅蜜多種姓相。 由此相故，令他了知真是菩薩。 謂施波羅蜜多種姓相，戒、忍、精進、靜慮、慧波羅蜜多種姓相。 云何菩薩施波羅蜜多種姓相？ 謂諸菩薩本性樂施，於諸現有堪所施物，恒常無間性能於他平等分布，心喜施與，意無追悔。 施物雖少，而能均布；惠施廣大，而非狹小。 無所惠施，深懷慚恥。 常好為他讚施勸施，見能施者心懷喜悅。 於諸尊重、耆宿、福田、應供養者，從座而起，恭敬奉施。 於其彼彼此世他世有情無罪利益事中，若請不請，如理為說。 若諸有情怖於王賊及水火等，施以無畏，能於種種常極怖中，隨力濟拔。 受他寄物，未嘗差違。 若負他債，終不抵誑。 於共財所，亦無欺罔。 於其種種末尼、真珠、琉璃、螺貝、壁玉、珊瑚、金銀等寶資生具中心迷倒者，能正開悟。 尚不令他欺罔於彼，況當自為。 其性好樂廣大財位，於彼一切廣大資財心好受用；樂大事業，非狹小門。 於諸世間酒色、博戲、歌舞、倡伎種種變現耽著事中，速疾厭捨，深生慚愧。 得大財寶，尚不貪著，何況小利。 如是等類，當知名為菩薩施波羅蜜多種姓相。 云何菩薩戒波羅蜜多種姓相？ 謂諸菩薩，本性成就軟品不善身語意業，不極暴惡，於諸有情不極損惱。 雖作惡業，速疾能悔，常行恥愧，不生歡喜。 不以刀杖手塊等事惱害有情；於諸眾生，性常慈愛。 於所應敬，時起奉迎，合掌問訊，現前禮拜。 修和敬業，所作機捷，非為愚鈍，善順他心。 常先含笑，舒顏平視，遠離顰，蹙，先言問訊。 於恩有情，知恩知報。 於來求者常行質直，不以諂誑而推謝之。 如法求財，不以非法，不以卒暴。 性常喜樂修諸福業。 於他修福尚能獎助，況不自為。 若見若聞他所受苦，所謂殺縛、割截、捶打、訶毀、迫脅，於是等苦過於自受，重於法受及重後世。 於少罪中尚深見怖，何況多罪。 於他種種所應作事，所謂商、農、放牧、事王、書印、算數、善和諍訟、追求財寶、守護儲積、方便出息，及以捨施、婚姻、集會。 於是一切如法事中，悉與同事。 於他種種鬪訟諍競，或餘所有互相惱害，能令自他無義無益，受諸苦惱。 如是一切非法事中，不與同事。 善能制止所不應作。 謂十種惡不善業道。 不違他命，善順於他同忍同戒。 於他事業隨彼所欲，廢己所作而為成辦。 其心溫潤、其心純淨，恚心、害心不久相續，隨生隨捨，起賢善心。 尊重實語，不誑惑他，不離他親，亦不好樂，不輕爾說無義無利不相應語。 言常柔軟，無有麁獷；於己僮僕尚無苦言，況於他所。 敬愛有德，如實讚彼。 如是等類，當知名為菩薩戒波羅蜜多種姓相。 云何菩薩忍波羅蜜多種姓相？ 謂諸菩薩，性於他所遭不饒益，無恚害心，亦不反報。 若他諫謝，速能納受，終不結恨，不久懷怨。 如是等類，當知名為菩薩忍波羅蜜多種姓相。 云何菩薩精進波羅蜜多種姓相？ 謂諸菩薩，性自翹勤，夙興晚寐，不深耽樂睡眠倚樂。 於所作事勇決樂為，不生懈怠，思擇方便，要令究竟。 凡所施為一切事業，堅固決定；若未皆作、未皆究竟，終不中間懈廢退屈。 於諸廣大第一義中，心無怯弱，不自輕蔑，發勇猛心；我今有力能證於彼。 或入大眾，或與他人共相擊論，或餘種種難行事業，皆無畏憚。 能引義利大事務中，尚無深倦，何況小事。 如是等類，當知名為菩薩精進波羅蜜多種姓相。 云何菩薩靜慮波羅蜜多種姓相？ 謂諸菩薩，性於法義能審思惟，無多散亂。 若見若聞阿練若處、山巖、林藪、邊際臥具人不狎習離惡眾生，隨順宴默。 便生是念：是處安樂，出離、遠離。 常於出離及遠離所深生愛慕。 性薄煩惱，諸蓋輕微，麁重羸弱。 至遠離處，思量自義，心不極為諸惡尋思之所纏擾。 於其怨品，尚能速疾安住慈心，況於親品及中庸品。 若見若聞有苦眾生，為種種苦之所逼惱，起大悲心，於彼眾生隨能隨力方便拔濟，令離眾苦。 於諸眾生，性自樂施利益安樂。 親屬衰亡、喪失財寶、殺縛禁閉及驅擯等諸苦難中，悉能安忍。 其性聰敏，於法能受、能持、能思；成就念力，於久所作、所說事中，能自記憶，亦令他憶。 如是等類，當知名為菩薩靜慮波羅蜜多種姓相。 云何菩薩慧波羅蜜多種姓相？ 謂諸菩薩成俱生慧，能入一切明處境界。 性不頑鈍、性不微昧、性不愚癡。 遍於彼彼離放逸處有力思擇。 如是等類，當知名為菩薩慧波羅蜜多種姓相。 應知是名能比菩薩種姓麁相。 決定實義，唯佛世尊究竟現見。 由諸菩薩所有種姓性，與如是功德相應，成就賢善諸白淨法。 是故能與難得最勝不可思議無動無上如來果位為證得因，應正道理，餘不應理。 種姓菩薩，乃至未為白法相違四隨煩惱若具不具之所染污，性與如是白法相應。 若被染污，如是白法皆不顯現，或於一時生諸惡趣。 菩薩雖生諸惡趣中，由種姓力，應知與餘生惡趣者有大差別。 謂彼菩薩久處生死，或時時間生諸惡趣，雖暫生彼，速能解脫；雖在惡趣，而不受於猛利苦受，如餘有情生惡趣者；雖觸微苦，而能發生增上厭離，於生惡趣受苦有情，深起悲心。 如是等事，皆由種姓。 佛大悲因之所熏發，是故當知，種姓菩薩雖生惡趣，然與其餘生惡趣者有大差別。 何等名為種姓菩薩白法相違四隨煩惱？ 謂放逸者，由先串習諸煩惱故，性成猛利、長時煩惱，是名第一隨煩惱姓。 又愚癡者、不善巧者，依附惡友，是名第二隨煩惱性。 又為尊長、夫主、王賊及怨敵等所拘逼者，不得自在，其心迷亂，是名第三隨煩惱性。 又資生具有匱乏者，顧戀身命，是名第四隨煩惱性。 又諸菩薩雖具種姓，由四因緣，不能速證阿耨多羅三藐三菩提。 何等為四？ 謂諸菩薩，先未值遇諸佛菩薩真善知識，為說菩提無顛倒道。 如是名為第一因緣。 又諸菩薩，雖遇善友為說正道，而顛倒執，於諸菩薩正所學中顛倒修學。 如是名為第二因緣。 又諸菩薩，雖遇善友為說正道，於諸菩薩正所學中無倒修學，而於加行方便慢緩、懈怠嬾惰，不成勇猛、熾然精進。 如是名為第三因緣。 又諸菩薩，雖遇善友為說正道，於諸菩薩正所學中無倒修學，亦於加行勇猛精進，然諸善根猶未成熟，菩提資糧未得圓滿，未於長時積習所有菩提分法。 如是名為第四因緣。 如是菩薩雖有種姓，因緣闕故，不能速證無上菩提。 若具因緣，便能速證。 若無種姓補特伽羅，雖有一切，一切一切種，當知決定不證菩提。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
菩薩地總綱：十法
前面已經說過獨覺地了。什麼是菩薩地呢？
先用攝頌總標〔嗢拕南曰〕：持為最初，其次是相、分、增上意樂、住、生、攝受、地、行，建立排在最後。
有十種法，完整地統攝了大乘菩薩的「道」與「果」。是哪十種？一是持，二是相，三是分，四是增上意樂，五是住，六是生，七是攝受，八是地，九是行，十是建立。
什麼叫「持」
什麼叫做持？就是諸菩薩自家這一乘的種姓、最初所發的菩提心，以及一切菩提分法，這三者合稱為持。
為什麼這樣說？因為諸菩薩以自乘種姓作為所依止、作為所建立，於是才有堪任、有大勢力，能夠證得無上正等菩提；所以說那自乘種姓，是諸菩薩的「堪任性持」（能堪任成佛的依持）。因為諸菩薩以最初所發的菩提心作為所依止、所建立，於是能在布施、持戒、忍辱、精進、靜慮、般若這六波羅蜜多上，在福德資糧、智慧資糧上，在一切菩提分法上，勤奮修學；所以說那最初發心，是諸菩薩的「行加行持」（能起修行的依持）。因為諸菩薩以一切所修的菩提分法作為所依止、所建立，於是圓滿無上正等菩提；所以說那一切所修的菩提分法，是「所圓滿大菩提持」（能圓滿大菩提的依持）。
至於安住於無種姓的補特伽羅，因為沒有種姓的緣故，縱使有發心、有修加行作為依止，也決定不堪任圓滿無上正等菩提。由這個道理可知：縱使一個人還沒發心、還沒修菩薩的加行，只要他有種姓，相對於那無種姓者而言，他的種姓就已可稱為「持」了。再者，已安住種姓的補特伽羅，若不發心、不修菩薩所行的加行，他雖有堪任，卻不能快速證得無上菩提；與此相反（既有種姓又發心修行）的，當知就能速證。
又這種姓，已經叫做「持」，也叫做助、叫做因、叫做依、叫做階級、叫做前導、叫做舍宅〔六個異名〕。像這樣說種姓〔有此六名〕，最初發心、所修加行〔也同樣可有這些名〕，應知也是如此。
什麼叫「種姓」：二種姓
什麼叫做種姓？簡略說有兩種：一是本性住種姓，二是習所成種姓。
所謂本性住種姓，是說諸菩薩六處之中有殊勝者，帶著如此這般的相，從無始以來輾轉傳承而來，是法爾本然就具得的，這就叫本性住種姓。所謂習所成種姓，是說由先前不斷串習善根而得的，這就叫習所成種姓。這裡所說的種姓，本性住與習所成這兩種都包含在內。
又這種姓，也叫做種子、也叫做界、也叫做性。又這種姓，若還沒串習成果，就叫做「細」，因為還沒有果；若已串習成果，就叫做「麁」，因為與果俱在。
種姓的殊勝：證二障淨、四事勝二乘
若諸菩薩成就了種姓，尚且超過一切聲聞、獨覺，何況超過其餘一切有情。應知這種姓是無上最勝的。為什麼？簡略說有兩種「淨」：一是煩惱障淨，二是所知障淨。一切聲聞、獨覺的種姓，只能將來證得煩惱障淨，不能證得所知障淨；而菩薩種姓，既能將來證得煩惱障淨，也能證得所知障淨。所以說，相對於那一切〔二乘與其餘有情〕，菩薩種姓是無上最勝。
再由四件事，可知菩薩勝過一切聲聞、獨覺。哪四件？一是根勝，二是行勝，三是善巧勝，四是果勝。所謂根勝：諸菩薩本性是利根，獨覺是中根，聲聞是軟根，這叫根勝。所謂行勝：諸菩薩既能自利、也能利他，利益安樂無量眾生，哀愍世間，令諸天人獲得勝義的利益安樂；而聲聞、獨覺只行自利；這叫行勝。所謂善巧勝：聲聞、獨覺只能在蘊、界、處、緣起、處非處這幾項上修善巧；菩薩在這幾項以及其餘一切明處上都能修善巧；這叫善巧勝。所謂果勝：聲聞只能證聲聞菩提，獨覺只能證獨覺菩提，菩薩則能證阿耨多羅三藐三菩提；這叫果勝。
六波羅蜜多種姓相
又諸菩薩有六波羅蜜多的種姓相，由這些相，能使他人了知此人真是菩薩。就是：布施波羅蜜多種姓相，以及持戒、忍辱、精進、靜慮、般若波羅蜜多種姓相。
布施種姓相
什麼是菩薩布施波羅蜜多種姓相？就是諸菩薩本性樂於布施：對現有、堪可施捨的財物，能恒常無間地、平等地分施給他人，心生歡喜地施與，事後毫無追悔。施物雖少，也能平均分布；惠施廣大，而不狹小。若無物可施，便深懷慚恥。常喜歡為他人讚歎布施、勸人布施，見到能施的人心懷喜悅。對於尊重者、年高德劭者、福田、應供養者，都從座而起，恭敬奉施。在此世、他世種種對有情無罪而有利益的事上，不論人家請問或不請問，都如理為他解說。若有有情怖畏王、賊以及水火等災，便施他無畏，能在種種極可怖的處境中隨力濟拔。受人寄存的財物，從不違失。若欠人債，終不抵賴欺誑。在與人共有的財物上，也無欺瞞。對於那些在末尼、真珠、琉璃、螺貝、璧玉、珊瑚、金銀等珍寶與資生用具上心生迷倒的人，能正確開導使他醒悟。尚且不讓他人欺瞞那迷倒者，何況自己去欺瞞。他本性愛好廣大的財位，對那一切廣大資財都樂於善加受用；樂於做大事業，而不走狹小門路。對世間飲酒、女色、賭博、歌舞、倡伎等種種變現耽著的事，能迅速厭離捨棄，深生慚愧。連得了大財寶尚且不貪著，何況貪著小利。像這一類，當知就叫做菩薩布施波羅蜜多種姓相。
持戒種姓相
什麼是菩薩持戒波羅蜜多種姓相？就是諸菩薩本性所成就的身、語、意惡業都屬軟品（輕微的），不極暴惡，對諸有情不極損惱。縱使造了惡業，也能迅速悔改，常懷慚愧，不生歡喜。不用刀、杖、手、土塊等去惱害有情；對諸眾生，本性常存慈愛。對所應恭敬的人，及時起身奉迎，合掌問訊，當面禮拜。修和睦恭敬之業，所作機敏便捷，不愚鈍，善能隨順他人的心。常先含笑，舒展容顏平和而視，遠離皺眉蹙額，先開口問候。對有恩的有情，知恩而圖報。對來求索的人常存質直之心，不用諂媚誑語去推託謝絕。如法地求取財物，不用非法手段，不用倉卒粗暴的方式。本性常喜樂於修諸福業。對他人修福尚且能獎勵幫助，何況不自己去修。若見、若聞他人所受的苦——所謂殺、縛、割、截、捶打、訶毀、迫脅——對這些苦的看重更甚於自己受苦，也重於對「現法受」（現世果報）及「後世受」的看重。對小罪尚且深見可怖，何況多罪。對他人種種所應作的事——所謂經商、務農、放牧、事奉君王、書印、算數、善於調和諍訟、追求財寶、守護儲積、設法生息獲利，以及布施、婚姻、聚會——在這一切如法的事上，都肯與人共事相助。對他人種種鬪訟、諍競，或其餘互相惱害、能令自他無義無益而受諸苦惱的事——在這一切非法事上，便不與人共事。善能制止那些不應作的，就是十種惡不善業道。不違逆他人的吩咐，善能隨順他人、與人同忍同戒。對他人的事業，隨他所欲，寧可放下自己的事去為他成辦。他的心溫潤、純淨，瞋心、害心不會久久相續，隨生隨捨，重起賢善之心。尊重實語，不誑惑他人，不離間他人的親愛，也不喜好、不輕率地說那無義無利、不相應的話。言語常柔軟，沒有粗獷；對自己的僮僕尚且沒有苦言惡語，何況對別人。敬愛有德的人，如實地稱讚他。像這一類，當知就叫做菩薩持戒波羅蜜多種姓相。
忍辱種姓相
什麼是菩薩忍辱波羅蜜多種姓相？就是諸菩薩本性對他人加給自己的不饒益，沒有瞋恚、害心，也不反過來報復。若對方來勸解、謝罪，便能迅速接納，終不結恨，不長久懷怨。像這一類，當知就叫做菩薩忍辱波羅蜜多種姓相。
精進種姓相
什麼是菩薩精進波羅蜜多種姓相？就是諸菩薩本性自然勤奮，早起晚睡，不深深耽著睡眠與安逸之樂。對所作的事勇於決斷、樂於去做，不生懈怠，思量抉擇方便，務必使它究竟完成。凡所從事的一切事業，堅固而決定；若還沒全做完、還沒全究竟，終不中途懈廢退縮。對諸廣大的第一義，心無怯弱，不自輕蔑，發起勇猛之心：我如今有力能證得那（第一義）。或進入大眾中，或與他人共相辯論，或其餘種種難行的事業，都無所畏憚。在能引生義利的大事務上，尚且沒有深倦，何況小事。像這一類，當知就叫做菩薩精進波羅蜜多種姓相。
靜慮種姓相
什麼是菩薩靜慮波羅蜜多種姓相？就是諸菩薩本性對法義能審細思惟，沒有許多散亂。若見、若聞阿練若處（空閑寂靜處）、山巖、林藪、邊際臥具（人跡罕至的住處），這些人所不常往來、遠離惡眾生之地，便隨順而宴默（靜默安住）。於是生起這樣的念頭：這地方安樂，能令出離、遠離。常對「出離」及「遠離」深生愛慕。本性煩惱微薄，諸蓋輕微，麁重（粗重煩惱習氣）羸弱。到了遠離處，思量自己的義利，心不太被諸惡尋思所纏擾。對於怨敵這一類，尚且能迅速安住慈心，何況對親愛者與中庸者（不親不怨者）。若見、若聞有受苦的眾生被種種苦所逼惱，便起大悲心，對那眾生隨其所能、隨其力量設法拔濟，令離眾苦。對諸眾生，本性自然樂於施與利益安樂。在親屬衰亡、喪失財寶、被殺被縛被禁閉以及被驅逐擯棄等種種苦難中，都能安忍。他本性聰敏，對法能領受、能憶持、能思惟；成就念力，對久遠以前所作、所說的事，能自己記憶，也能令他人憶起。像這一類，當知就叫做菩薩靜慮波羅蜜多種姓相。
般若種姓相
什麼是菩薩般若波羅蜜多種姓相？就是諸菩薩成就俱生的智慧，能契入一切明處的境界。本性不頑鈍、不微昧（不昏昧）、不愚癡。普遍在那一處處遠離放逸的地方，都有力地思量抉擇。像這一類，當知就叫做菩薩般若波羅蜜多種姓相。
種姓麁相·唯佛現見
應知以上所說，就是能用以比知（推知）的菩薩種姓的「麁相」。至於決定的實義（種姓的究竟真相），唯有佛世尊才能究竟現前親見。
由諸菩薩所具的種姓性，與如此這般的功德相應，成就賢善的諸般白淨之法。所以它能作為「難得、最勝、不可思議、無動、無上的如來果位」之證得因——這樣說才合正理，別的說法都不合理。
種姓的白法相應·雖墮惡趣有別
有種姓的菩薩，只要還沒被那與白法相違的「四隨煩惱」（不論具足或不具足）所染污，他的本性就與如上白法相應。若被染污了，這些白法便都不顯現，或於一時生到諸惡趣中。但菩薩縱使生在諸惡趣中，由於種姓之力，當知與其餘墮惡趣者有大差別。就是說：那菩薩久處生死，或偶爾生到諸惡趣，雖暫生其中，卻能迅速解脫；雖在惡趣，卻不像其餘墮惡趣的有情那樣受猛利的苦受；雖觸到些微的苦，卻能因此發起增上的厭離，並對那些生惡趣受苦的有情深起悲心。如此這些事，都由於種姓——由佛的大悲之因所熏發。所以當知，有種姓的菩薩雖生惡趣，卻與其餘墮惡趣者有大差別。
四隨煩惱
什麼叫做與種姓菩薩白法相違的「四隨煩惱」？一是放逸者，由於先前不斷串習諸煩惱，本性養成猛利、長時的煩惱，這叫第一隨煩惱性。二是愚癡者、不善巧者，依附惡友，這叫第二隨煩惱性。三是被尊長、夫主、君王、盜賊以及怨敵等所拘逼的人，不得自在，其心迷亂，這叫第三隨煩惱性。四是資生用具有所匱乏的人，顧戀身命〔為身命所迫而造惡〕，這叫第四隨煩惱性。
四因緣：雖有種姓不速證
又諸菩薩雖具足種姓，卻由四種因緣，不能快速證得阿耨多羅三藐三菩提。哪四種？
一、諸菩薩先前未值遇諸佛、菩薩這樣的真善知識為他宣說菩提的無顛倒道。這叫第一因緣。
二、諸菩薩雖值遇善友為說正道，卻顛倒執取，在諸菩薩正所應學中顛倒地修學。這叫第二因緣。
三、諸菩薩雖值遇善友為說正道，在諸菩薩正所應學中無顛倒地修學，卻在加行方便上怠慢遲緩、懈怠懶惰，不能成就勇猛、熾然的精進。這叫第三因緣。
四、諸菩薩雖值遇善友為說正道，在諸菩薩正所應學中無顛倒地修學，也在加行上勇猛精進，然而諸善根還未成熟，菩提資糧還未圓滿，還未經長時積習一切菩提分法。這叫第四因緣。
像這樣，菩薩雖有種姓，因為因緣有所闕欠，便不能速證無上菩提；若因緣具足，便能速證。
至於無種姓的補特伽羅，縱使有一切〔發心、加行等〕，乃至有一切的一切種〔種種方便〕，當知決定不證菩提。
The Overall Heading of the Bodhisattva Stage: Ten Dharmas
The Pratyekabuddha Stage has already been spoken of above. What, then, is the Bodhisattva Stage?
First, a summary verse (uddāna) sets it all out at once: sustaining comes first; next are the mark, the divisions, the exalted resolve, the abidings, birth, gathering-in, the grounds, and practice; establishing is placed last.
There are ten dharmas that completely gather together the "path" and the "fruit" of the Mahāyāna bodhisattva. Which ten? First, sustaining; second, the mark; third, the divisions; fourth, the exalted resolve; fifth, the abidings; sixth, birth; seventh, gathering-in; eighth, the grounds; ninth, practice; tenth, establishing.
What "Sustaining" Means
What is called sustaining? It is the bodhisattvas' own vehicle-lineage, the mind of awakening first aroused, and all the dharmas that are factors of awakening — these three together are named sustaining.
Why is it put this way? Because the bodhisattvas, taking the lineage of their own vehicle as that on which they rest and as that on which they are established, thereupon have the capacity, have great power, and are able to realize unsurpassed perfect awakening; and so that lineage of their own vehicle is said to be the bodhisattvas' "sustaining that is the very capacity" (the sustaining-basis capable of buddhahood). Because the bodhisattvas, taking the mind of awakening first aroused as that on which they rest and as that on which they are established, are thereupon able — upon the six perfections of giving, discipline, patience, vigor, meditative absorption, and wisdom, upon the store of merit and the store of wisdom, and upon all the dharmas that are factors of awakening — to train diligently; and so that first arousing of the mind is said to be the bodhisattvas' "sustaining that is the intensified effort of practice" (the sustaining-basis capable of setting practice in motion). Because the bodhisattvas, taking all the cultivated dharmas that are factors of awakening as that on which they rest and as that on which they are established, thereupon bring unsurpassed perfect awakening to fullness; and so all those cultivated dharmas that are factors of awakening are said to be the "sustaining that fulfills the great awakening" (the sustaining-basis capable of fulfilling the great awakening).
As for the person (pudgala) settled in the absence of lineage — because he is without lineage, even though he has the arousing of the mind and the cultivation of intensified practice as his rest, he is certainly not capable of fulfilling unsurpassed perfect awakening. By this principle one may know: even if a person has not yet aroused the mind and has not yet cultivated the intensified practice of a bodhisattva, so long as he has lineage, his lineage may already be called "sustaining" in relation to that one without lineage. Furthermore, a person already settled in lineage, if he does not arouse the mind and does not cultivate the intensified practice a bodhisattva carries out, then, though he has the capacity, he cannot swiftly realize unsurpassed awakening; whereas the one opposite to this (who has both lineage and the arousing of the mind and cultivation) — it should be known — is able to realize it swiftly.
Again, this lineage, already named "sustaining," is also named an aid, named a cause, named a support, named a stepping-stage, named a forerunner, and named a dwelling-house 〔six alternate names〕. Just as lineage is spoken of thus 〔having these six names〕, so too the mind first aroused and the intensified practice cultivated 〔may likewise have these names〕 — it should be known — are just the same.
What "Lineage" Means: The Two Lineages
What is called lineage? Stated briefly, there are two kinds: first, the innate lineage; second, the cultivated lineage.
As for the innate lineage (the lineage that abides as one's own nature): it means that, among the six sense-bases of the bodhisattvas, there is that which is preeminent, bearing such-and-such a mark, handed down in succession from beginningless time, obtained as a matter of the nature of things — this is called the innate lineage. As for the cultivated lineage (the lineage accomplished through practice): it means what is obtained through the unbroken prior habituation of wholesome roots — this is called the cultivated lineage. The lineage spoken of here includes both the innate and the cultivated.
Again, this lineage is also named a seed, also named an element, and also named a nature. Again, this lineage, when it has not yet been habituated into fruit, is called "subtle," because there is as yet no fruit; when it has already been habituated into fruit, it is called "coarse," because it is present together with the fruit.
The Preeminence of Lineage: Realizing the Purity of the Two Obstructions; Four Matters Surpassing the Two Vehicles
When the bodhisattvas have accomplished lineage, they already surpass all śrāvakas and pratyekabuddhas — how much more, then, all other sentient beings. It should be known that this lineage is unsurpassed and supreme. Why? Stated briefly, there are two kinds of "purity": first, the purity of the afflictive obstruction; second, the purity of the cognitive obstruction. The lineage of all śrāvakas and pratyekabuddhas is able in time to realize only the purity of the afflictive obstruction, and is not able to realize the purity of the cognitive obstruction; whereas the bodhisattva lineage is able in time both to realize the purity of the afflictive obstruction and to realize the purity of the cognitive obstruction. Therefore it is said that, in relation to all those 〔the two vehicles and the other sentient beings〕, the bodhisattva lineage is unsurpassed and supreme.
Further, by four matters it may be known that the bodhisattva surpasses all śrāvakas and pratyekabuddhas. Which four? First, superiority of faculty; second, superiority of practice; third, superiority of skill-in-means; fourth, superiority of fruit. As for superiority of faculty: the bodhisattvas are by nature of sharp faculty, the pratyekabuddha of middling faculty, the śrāvaka of soft faculty — this is called superiority of faculty. As for superiority of practice: the bodhisattvas are able both to benefit themselves and to benefit others, benefiting and bringing ease to measureless beings, having pity on the world, causing gods and humans to attain the benefit and ease of the ultimate meaning; whereas the śrāvakas and pratyekabuddhas practice only self-benefit — this is called superiority of practice. As for superiority of skill-in-means: the śrāvakas and pratyekabuddhas are able to cultivate skill only upon the aggregates, the elements, the sense-bases, dependent origination, and the possible-and-impossible; the bodhisattva is able to cultivate skill upon these and upon all the other sciences as well — this is called superiority of skill-in-means. As for superiority of fruit: the śrāvaka is able to realize only the awakening of a śrāvaka, the pratyekabuddha only the awakening of a pratyekabuddha, while the bodhisattva is able to realize anuttarā samyaksaṃbodhi (unsurpassed perfect awakening) — this is called superiority of fruit.
The Lineage-Marks of the Six Perfections
Again, the bodhisattvas have the lineage-marks of the six perfections, and by these marks others can be made to know that this person is truly a bodhisattva. They are: the lineage-mark of the perfection of giving, and the lineage-marks of the perfections of discipline, patience, vigor, meditative absorption, and wisdom.
The Lineage-Mark of Giving
What is the bodhisattva's lineage-mark of the perfection of giving? It is that the bodhisattvas are by nature glad to give: with goods presently at hand and fit to be relinquished, they are able, constantly and without interval, and evenly, to distribute them among others, giving with a mind that gives rise to joy, and afterward with not the slightest regret. Even when the thing given is little, they are able to apportion it evenly; the bounty they bestow is vast and not stinting. Should there be nothing to give, they harbor deep shame. They constantly delight in praising giving on others' behalf and in urging others to give, and rejoice at heart on seeing one who is able to give. Toward those to be honored, those advanced in years and virtue, fields of merit, and those worthy of offerings, they rise from their seats and offer with reverence. Upon the various matters, blameless and beneficial to beings, of this world and the next, whether asked or not asked, they explain reasonably for others' sake. Should there be beings dreading the calamities of king, thief, or of water and fire, they bestow fearlessness upon them, and are able, amid all sorts of most dreadful straits, to rescue and draw them out according to their strength. Goods left in their keeping they never betray or lose. Should they owe others a debt, they never in the end deny it or deceive. In goods held in common with others, likewise they practice no deceit. Toward those whose minds are deluded and infatuated by such precious things as maṇi-jewels, pearls, lapis lazuli, conch, jade discs, coral, gold and silver, and by the necessaries of life, they are able rightly to guide and awaken them. They do not even let others deceive that deluded one — how much less deceive him themselves. By nature they are fond of vast wealth and station, and delight in making good use of all such vast resources; they delight in doing great undertakings, and do not take the narrow, mean way. Toward the various matters of the world that appear and beguile — drinking, women, gambling, song and dance, entertainers, and the like — they are able swiftly to weary of them and cast them off, and give rise to deep shame. Gaining even a great treasure, they still do not cling to it — how much less would they cling to a small gain. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of giving.
The Lineage-Mark of Discipline
What is the bodhisattva's lineage-mark of the perfection of discipline? It is that the evil deeds of body, speech, and mind that the bodhisattvas naturally bring about are all of the soft (that is, slight) class, not utterly cruel, and do not utterly harm and vex beings. Even if they have done an evil deed, they are able swiftly to repent and reform, constantly harboring shame, giving rise to no gladness. They do not use blade, staff, hand, or clod to vex and harm beings; toward all sentient beings, by nature they constantly hold loving-kindness. Toward those to whom reverence is due, they rise in time to welcome them, join palms and inquire after them, and bow in their presence. They cultivate deeds of concord and respect; what they do is nimble and ready, not dull, and they are well able to accord with others' minds. They constantly smile first, unfolding a countenance mild and level in its gaze, keeping far from knitted brows and furrowed forehead, and open speech with a greeting first. Toward beings who have shown them kindness, they know the kindness and plan to requite it. Toward those who come seeking, they constantly keep an upright mind, and do not use flattering or deceitful words to put them off and decline. They seek goods in accord with the Dharma, using no unlawful means, using no hasty or coarse and violent manner. By nature they constantly delight in cultivating deeds of merit. They are able even to encourage and help others in cultivating merit — how much more would they not fail to cultivate it themselves. Should they see, or should they hear, of the suffering others undergo — that is, killing, binding, cutting, severing, beating, reviling, and coercing — they weigh these sufferings even more heavily than suffering undergone by themselves, and more heavily than the weight they give to "reception in the present dharma" (retribution in this present life) and to "reception in a later life." Toward even a small transgression they deeply see something to dread — how much more toward many transgressions. Upon the various matters others are to attend to — that is, trading, farming, herding, serving the king, writing and sealing, reckoning and counting, being skilled at harmonizing disputes, seeking treasure, guarding stores, contriving to yield interest and gain, and giving, marriage, and gatherings — upon all these lawful matters, they are willing to join with others and help. Upon the various quarrels, litigations, and contentions of others, or the other matters of mutual vexation that are able to cause self and others meaningless, profitless suffering and distress — upon all these unlawful matters, they do not then join with others. They are well able to hold back what should not be done, namely the ten kinds of evil, unwholesome courses of action. They do not go against others' bidding, and are well able to accord with others, sharing in patience and sharing in discipline with them. Upon others' undertakings, following what those others wish, they would rather set aside their own affairs to see to them. Their mind is gentle and pure; anger and the wish to harm do not continue on and on, but are cast off as soon as they arise, and the good and worthy mind rises again. They esteem truthful speech, do not delude and beguile others, do not sunder others' beloved bonds, and do not delight in — nor lightly utter — that meaningless, profitless, unfitting talk. Their speech is constantly gentle, without coarseness; toward even their own servants they use no bitter words or evil words — how much less toward others. They revere and love those of virtue, and truly praise them. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of discipline.
The Lineage-Mark of Patience
What is the bodhisattva's lineage-mark of the perfection of patience? It is that the bodhisattvas, by nature, toward the harm others do to them, have no anger and no wish to harm, and do not turn about and retaliate. Should the other come to conciliate and apologize, they are able swiftly to accept it, in the end forming no rancor and harboring no long-held grudge. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of patience.
The Lineage-Mark of Vigor
What is the bodhisattva's lineage-mark of the perfection of vigor? It is that the bodhisattvas are by nature naturally diligent, rising early and retiring late, not deeply clinging to the pleasure of sleep and ease. Upon what is to be done they are bold in decision and glad to do it, giving rise to no sloth; they ponder and select the skillful means, and must bring it to ultimate completion. In whatever undertakings they engage, they are firm and resolute; if it is not yet wholly done, not yet wholly brought to its end, they never in mid-course grow slack, abandon it, or shrink back. Toward the various vast ultimate meanings, their mind is not timid, and they do not slight themselves, but give rise to a bold and fierce mind: I now have the power to be able to realize that 〔ultimate meaning〕. Whether they enter into the great assembly, or engage in mutual debate with others, or take up the other various hard-to-do undertakings, they harbor no dread. Upon a great affair able to draw forth benefit and meaning, they still have no deep weariness — how much less upon a small affair. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of vigor.
The Lineage-Mark of Meditative Absorption
What is the bodhisattva's lineage-mark of the perfection of meditative absorption? It is that the bodhisattvas are by nature able to ponder the meaning of the Dharma with fine discernment, without much distraction. Should they see, or should they hear, of a place of āraṇya (an empty and quiet place), of crag, of grove and thicket, of remote bedding and seat (a dwelling seldom trodden), places where people do not commonly come and go, remote from evil beings, they accordingly dwell in silence (dwell settled and still). Thereupon they give rise to a thought like this: this place is at ease, and can bring about departure and seclusion. They constantly hold deep love and longing for "departure" and for "seclusion." By nature their afflictions are slight and thin, the various hindrances are light, and the coarse-and-heavy (the coarse and heavy latencies of affliction) are feeble. Reaching a place of seclusion, they ponder their own benefit and meaning, and their mind is not much entangled and bound by the various evil discursive thoughts. Toward the class of foes and enemies, they are still able swiftly to settle into a loving-kindness mind — how much more toward the beloved and the neutral (those neither dear nor hostile). Should they see, or should they hear, of a suffering being oppressed and vexed by the various sufferings, they give rise to a great compassion mind, and toward that being contrive to rescue and relieve it according to their ability and according to their strength, causing it to depart from the manifold sufferings. Toward all beings, by nature they naturally delight to bestow benefit and ease. Amid the various hardships — the decline and death of kin, the loss of treasure, being killed, bound, imprisoned, and driven out and cast away — they are all able patiently to endure. By nature they are keen and clever; toward the Dharma they are able to receive it, able to hold it firmly, and able to ponder it; accomplishing the power of recollection, they are able themselves to remember matters done and said long ago, and able also to make others recall them. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of meditative absorption.
The Lineage-Mark of Wisdom
What is the bodhisattva's lineage-mark of the perfection of wisdom? It is that the bodhisattvas accomplish an innate, co-born wisdom, able to enter into the domain of all the sciences. By nature they are not dull, not dim (not benighted), not deluded. Everywhere, in each and every place remote from heedlessness, they ponder and select with power. Of this kind, it should be known, is what is called the bodhisattva's lineage-mark of the perfection of wisdom.
The Coarse Mark of Lineage · Seen in Full Presence Only by a Buddha
It should be known that what has been spoken of above is the "coarse mark" of the bodhisattva's lineage — that by which the lineage can be inferred (deduced). As for the settled real meaning (the ultimate true nature of lineage), only a Buddha, the World-Honored One, is able to see it ultimately, in full presence, in person.
Because the lineage-nature the bodhisattvas possess corresponds to such-and-such virtues, it accomplishes the various worthy, good, and pure-white dharmas. Therefore it is able to serve as the cause for realizing "the hard-to-attain, most-supreme, inconceivable, unmovable, and unsurpassed fruit of the Tathāgata" — to say it thus is what accords with right principle; any other way of putting it does not accord.
Lineage's Correspondence with the Pure Dharmas · Though It Falls into Evil Destinies, There Is a Difference
The bodhisattva who has lineage — so long as he is not yet defiled by the "four secondary afflictions" that run contrary to the pure dharmas (whether they be present in full or not in full) — is by nature in correspondence with the pure dharmas as above. If he is defiled, then these pure dharmas all fail to appear, or at one time he is born among the various evil destinies. But even if the bodhisattva is born among the various evil destinies, by the power of lineage, it should be known, there is a great difference between him and the others who fall into evil destinies. That is to say: that bodhisattva long dwelling in birth-and-death, or occasionally born into the various evil destinies, though for a time born therein, is able swiftly to be liberated; though in an evil destiny, does not, like the other sentient beings who fall into evil destinies, undergo fierce and sharp feelings of suffering; and though touched by a slight suffering, is able thereby to give rise to an exalted weariness-and-disgust, and toward those sentient beings born into evil destinies and undergoing suffering to give rise deeply to a compassion mind. All such matters as these are on account of lineage — kindled and set in motion by the cause that is the great compassion of the Buddha. Therefore it should be known that the bodhisattva who has lineage, though born into an evil destiny, has a great difference from the others who fall into evil destinies.
The Four Secondary Afflictions
What are called the "four secondary afflictions" that run contrary to the pure dharmas of the bodhisattva of lineage? First, the heedless one, who, on account of unbroken prior habituation to the various afflictions, has by nature bred fierce and long-lasting afflictions — this is called the first secondary-affliction nature. Second, the deluded one, the one without skill, who cleaves to bad friends — this is called the second secondary-affliction nature. Third, one hemmed in by elders, husband, king, thief, and foes and enemies, and the like, who is not at his own disposal, whose mind is confused and disordered — this is called the third secondary-affliction nature. Fourth, one lacking in the necessaries of life, who is caught up in concern for body and life 〔pressed by body and life to do evil〕 — this is called the fourth secondary-affliction nature.
Four Conditions: Though Having Lineage, Not Realizing Swiftly
Again, the bodhisattvas, though possessing lineage in full, by four kinds of conditions are not able swiftly to realize anuttarā samyaksaṃbodhi (unsurpassed perfect awakening). Which four?
First, the bodhisattvas have not, before, met true good friends such as buddhas and bodhisattvas to expound for them the unerring path of awakening. This is called the first condition.
Second, the bodhisattvas, though they have met good friends who expound the right path for them, grasp it wrongly, and, in what the bodhisattvas are rightly to train in, train in a topsy-turvy way. This is called the second condition.
Third, the bodhisattvas, though they have met good friends who expound the right path for them, and in what the bodhisattvas are rightly to train in train without error, yet in the skillful means of intensified practice are lax and slow, slothful and lazy, and are not able to accomplish a bold, fierce, and blazing vigor. This is called the third condition.
Fourth, the bodhisattvas, though they have met good friends who expound the right path for them, and in what the bodhisattvas are rightly to train in train without error, and are also bold and vigorous in intensified practice, yet their wholesome roots are not yet ripe, their store of awakening is not yet fulfilled, and they have not yet, over a long time, accumulated and habituated all the dharmas that are factors of awakening. This is called the fourth condition.
In this way, though the bodhisattva has lineage, because there is some lack in the conditions, he is not able swiftly to realize unsurpassed awakening; if the conditions are complete, then he is able to realize it swiftly.
As for the person without lineage — even if he has everything 〔the arousing of the mind, intensified practice, and the rest〕, and even down to having every one of all the kinds 〔of every sort of skillful means〕 — it should be known, he certainly does not realize awakening.
菩薩地開卷，為何先問種姓
百卷瑜伽，前十四地說盡了凡夫的心識（五識身、意地）、三界的禪定（三摩呬多）、聞思修三慧、以及聲聞、獨覺二乘。到了第十五，最大的一地——菩薩地——終於登場。可它開卷第一品，既不講發心，也不講六度，而是冷靜地問一句：這個人，有沒有「菩薩種姓」？
為什麼把種姓擺在最前？論自己給了答案。菩薩地以「十法」統攝大乘的道與果，十法之首是「持」，而持之首就是種姓（本論）。所謂「持」，是「能堪任、有大勢力、能證無上正等菩提」的依止。種姓是菩薩道的地基——「亦名為助、亦名為因、亦名為依、亦名階級、亦名前導、亦名舍宅」：是助、是因、是所依、是拾級而上的階、是引路的前導、是棲身的屋宅。
論把話說得很硬：「住無種姓補特伽羅，無種姓故，雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提」。反過來，「雖未發心、未修菩薩所行加行，若有種姓，當知望彼而得名持」——一個還沒發心的人，只要有種姓，他已經比那發了心卻無種姓的人，更靠近佛果。成佛這條路，第一個要問的不是「肯不肯走」，而是『是不是走得到的那塊料』。種姓，就是這塊料。
這塊料是什麼：本性住與習所成
那麼種姓究竟是什麼？論說有二：「一、本性住種姓，二、習所成種姓」。
本性住種姓，是「諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得」。這句話是全品的眼。「六處殊勝」——在眼耳鼻舌身意六處之中，有一個殊勝者；古德追問：殊勝在哪一處？景師答得乾脆：「阿賴耶識是其意處，於六處中，最為殊勝；殊勝意處，是性種姓所依」（遁倫引景）。泰師更述西方諸師之說，歸趣同向：那殊勝處，是無漏種子所附之處。換言之，所謂菩薩種姓，不在心外，正是阿賴耶識中那一分法爾本有、無始傳來的無漏種子。這正是成唯識論說的「本性住種姓，謂無始來依附本識，法爾所得無漏法因」——本論與唯識，一句相印。
習所成種姓則是「先串習善根所得」：聞法熏修，後天養成的那一分。本有的是「性」，修起的是「習」；古德新譯為「本性住／習所成」，舊譯作「性種姓／習種姓」（遁倫）。而論特別交代：「此中義意，二種皆取」——成佛的種姓，本有與修起，缺一不可：沒有本有，修無可熏；不假修習，本有不顯。
種姓的本有，像薑的芽
本有的無漏種子，會不會因為一時不修就沒了？古德用一個極好的比喻回答。護法菩薩說：地前雖以有漏聞熏資導本種增多，「如薑芽等體，是本有種類」（遁倫引護法）——種姓如薑上抽的芽，芽要靠澆灌才壯，但它本就是薑這一本有種類所生，不是澆出來的。論自己也用「細／麁」說同一義：種姓「未習成果說名為細」「已習成果說名為麁，與果俱故」；地持經更直白：「不習者果細果遠，習者果麁果近」。種姓本有，習則果近，未習則果遠——但遠近是「果」的事，種姓這塊料，始終都在。
殊勝在哪：不在根利，在「證二障淨」
菩薩種姓「尚過一切聲聞、獨覺，何況其餘一切有情，當知種姓無上最勝」。可它最勝在哪裡？論列了四事勝——根勝、行勝、善巧勝、果勝：菩薩利根、自他兼利、遍學一切明處、能證無上菩提。但這四事還只是相上的勝。真正把三乘分流的根，論一句點破：
「一切聲聞、獨覺種姓，唯能當證煩惱障淨，不能當證所知障淨；菩薩種姓，亦能當證煩惱障淨，亦能當證所知障淨」。
這一句，是種姓品最深的地方。二乘與菩薩的差別，不在誰更努力、誰更聰明，而在種姓所含的無漏種子，將來能斷幾重障。二乘種姓只夠斷煩惱障——斷盡了便趣寂、入涅槃，到此為止；菩薩種姓兼能斷所知障——所以能透過「所知障淨」而成就一切智、成大覺。三乘最後分成聲聞、獨覺、佛，看似是路走岔了，其實在種姓裡——在那一分無漏種子能不能斷所知障——早就分定了。
這正可與聲聞地的種姓地對讀：那邊說聲聞種姓也是「法爾所得無漏種子、墮阿賴耶意界一相續」；攝決擇分更說「如成立聲聞種性，當知成立菩薩種性，亦復如是」——二乘與菩薩的種姓，立法的格式完全一樣，都是賴耶中的法爾無漏種子；唯一的不同，就是這種子「能當證」幾重障。同一個賴耶，同一種法爾種子，分出了趣寂的羅漢與不住涅槃的菩薩。種姓之為種姓，深就深在這裡。
種姓是命根：墮了惡趣也燒不壞
種姓既是本有的命根，它就不會因為一時的墮落而失去。論說了一段極動人的話：有種姓的菩薩，若被四隨煩惱染污，白法不顯，甚至「一時生諸惡趣」；可即便墮入惡趣，「由種姓力，應知與餘生惡趣者有大差別」——他「雖暫生彼，速能解脫；雖在惡趣，而不受於猛利苦受；雖觸微苦，而能發生增上厭離，於生惡趣受苦有情，深起悲心」。
同樣墮惡趣，無種姓者是純然受報，種姓菩薩卻是：苦來得淺、去得快，而且那點微苦反而燒旺了他的厭離與悲心。種姓像一塊燒不壞的東西，墮進火裡，火不但傷不透它，反被它借來照見眾生之苦。一時的染污能遮蔽白法，卻動不了那本有的種子。
種姓是「能」，不是「必」：四因緣與無種姓
但要小心一個誤會：有種姓，不等於一定快成佛。論很冷靜地補上四因緣——菩薩雖具種姓，卻可能因四種缺欠而不能速證：一、沒遇到善知識為說無顛倒道；二、遇了卻顛倒修學；三、無倒修學卻懈怠不精進；四、勇猛精進了卻善根未熟、資糧未滿。「雖有種姓，因緣闕故，不能速證；若具因緣，便能速證」。種姓是因，善友、正解、精進、資糧是緣；因在而緣闕，果就遲。種姓給的是「能」，不是「必」。
可話說到底，還是回到種姓。論的最後一句斬釘截鐵：「若無種姓補特伽羅，雖有一切，一切一切種，當知決定不證菩提」。緣再具足，沒有那塊料，終究煮不出飯。種姓是「能不能」的底線，因緣是「快不快」的變數——這一品，從頭到尾，講的就是這條底線。
此品照出的一義
種姓品看似只是給菩薩道立一份「入學資格」，實則是把整個大乘的根，下到了阿賴耶識的一分法爾無漏種子上。它告訴我們三件事：成佛先有其種（本有的無漏種子，如薑之芽）；三乘分於能斷幾障（菩薩種姓兼證所知障淨，故能成佛而非趣寂）；種姓是命根而非保證（墮惡趣燒不壞，緣不具則果遲）。把種姓擺在菩薩地之首，正為立定這條最樸素也最深的理：大乘不是一時的發願撐起來的，是無始以來那一分種子，遇緣而長成的。
承衍
本品種姓義，後論承衍而互參：種姓品通明本性住（性）種姓，同地〈力種姓品〉偏明習所成之十力種姓，古德判「前是性種，今是習種姓」（窺基），二品為一地內性習二種姓之首尾。成唯識論立大乘二種姓為悟入唯識五位之能入人，是本品種姓義最直的唯識承衍。攝決擇分別立決擇種性品，以「如成立聲聞種性，當知成立菩薩種性」一句，把聲聞地種姓地與本品扣成一環——三乘種姓，一線貫之而所斷各別。
As the Bodhisattva Stage Opens, Why Ask First about Lineage
A hundred fascicles of the Yogācārabhūmi: the first fourteen stages have exhausted the mind and consciousness of the ordinary being (the five sense-consciousnesses, the mental stage), the meditative concentrations of the three realms (meditative equipoise), the three wisdoms of hearing, reflection, and cultivation, and the two vehicles of the śrāvaka and the pratyekabuddha. At the fifteenth, the greatest of the stages — the Bodhisattva Stage — at last comes onto the scene. Yet its very first chapter neither speaks of arousing the mind nor speaks of the six perfections, but coolly poses a single question: Does this person have "bodhisattva lineage" or not?
Why place lineage at the very front? The treatise gives its own answer. The Bodhisattva Stage gathers the path and fruit of the Mahāyāna under "ten dharmas," and the first of the ten dharmas is "sustaining," and the first of sustaining is precisely lineage 〔this treatise〕. What is called "sustaining" is the rest that "is able to be capable, has great power, and is able to realize unsurpassed perfect awakening." Lineage is the foundation-ground of the bodhisattva path — "also named an aid, also named a cause, also named a support, also named a stepping-stage, also named a forerunner, also named a dwelling-house" (tr. it is an aid, a cause, that on which one rests, the stage one climbs step by step, the forerunner that leads the way, the house one lodges in). 〔漢 verbatim: 亦名為助、亦名為因、亦名為依、亦名階級、亦名前導、亦名舍宅.〕
The treatise states the matter very hard: "A person settled in the absence of lineage, because he is without lineage, though he has the arousing of the mind and the cultivation of intensified practice as his rest, is certainly not capable of fulfilling unsurpassed perfect awakening" (tr. without lineage, even the mind aroused and the practice cultivated cannot bring buddhahood to fullness). 〔漢: 住無種姓補特伽羅，無種姓故，雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提.〕 Conversely, "though he has not yet aroused the mind and not yet cultivated the intensified practice a bodhisattva carries out, if he has lineage, it should be known that in relation to that one he attains the name of sustaining" — a person who has not yet aroused the mind, so long as he has lineage, is already nearer the buddha-fruit than that one who has aroused the mind yet is without lineage. On the road to buddhahood, the first question is not "Am I willing to walk it?" but "Am I the stuff that can walk it to the end?" Lineage is just this stuff.
What This Stuff Is: The Innate and the Cultivated
What, then, is lineage, when all is said? The treatise says there are two: "first, the innate lineage; second, the cultivated lineage".
The innate lineage is "that, among the six sense-bases of the bodhisattvas, there is that which is preeminent, bearing such-and-such a mark, handed down in succession from beginningless time, obtained as a matter of the nature of things" (tr. the preeminence among the six bases, transmitted from beginningless time, naturally obtained). This sentence is the eye of the whole chapter. "Preeminence among the six bases" — among the six bases of eye, ear, nose, tongue, body, and mind, there is one that is preeminent; the ancient masters pressed the question: preeminent in which base? Jing answers cleanly: "The store consciousness is its mental base; among the six bases it is the most preeminent; the preeminent mental base is that on which the innate lineage rests" 〔Dunlun citing Jing〕. Tai further relates the teaching of the various Western masters, whose upshot tends the same way: that preeminent base is the place to which the uncontaminated seeds are attached. In other words, what is called bodhisattva lineage is not outside the mind: it is precisely that portion, within the store consciousness, of the uncontaminated seeds that are innately, primordially present, transmitted from beginningless time. This is exactly what the Cheng Weishi Lun means by "the innate lineage — that is, the uncontaminated dharma-cause obtained as a matter of the nature of things, attached to the root consciousness from beginningless time" — this treatise and the Consciousness-Only teaching, sealing each other in a single line.
The cultivated lineage, then, is "what is obtained through the prior habituation of wholesome roots": that portion bred later, through hearing the Dharma and perfuming cultivation. What is primordially present is the "innate"; what is raised through practice is the "cultivated"; the ancient masters newly render them "innate / cultivated," where the old translation read "lineage-by-nature / lineage-by-habit" 〔Dunlun〕. And the treatise takes special care to note: "here the intended meaning takes both kinds" — for the lineage of buddhahood, the primordially present and the practice-raised cannot lack one another: without the primordially present there is nothing to perfume; and without recourse to habituation the primordially present does not manifest.
The Primordial Presence of Lineage Is Like the Sprout of Ginger
Will the primordially present uncontaminated seeds vanish because for a time one does not practice? The ancient masters answer with an excellent simile. The bodhisattva Dharmapāla says that, though before the grounds one uses contaminated hearing-perfuming to nourish and guide the root-seeds to increase, "like the substance of a ginger sprout and the like, it is of a primordially present kind" 〔Dunlun citing Dharmapāla〕 — lineage is like a sprout put forth on ginger: the sprout must be watered to grow stout, but it is born of that very ginger's primordially present kind, not watered into being. The treatise itself uses "subtle / coarse" to say the same sense: lineage, "when it has not yet been habituated into fruit, is called subtle" and "when it has already been habituated into fruit is called coarse, because it is present together with the fruit"; the Sūtra on the Bodhisattva's Ground is blunter still: "for one who does not habituate, the fruit is subtle and the fruit is far; for one who habituates, the fruit is coarse and the fruit is near". Lineage is primordially present; habituate it and the fruit is near, leave it unhabituated and the fruit is far — but far and near are a matter of the "fruit"; the stuff that is lineage is present all along.
Wherein Lies the Preeminence: Not in Sharp Faculties, but in "Realizing the Purity of the Two Obstructions"
Bodhisattva lineage "already surpasses all śrāvakas and pratyekabuddhas — how much more, then, all other sentient beings; it should be known that lineage is unsurpassed and supreme". But wherein lies its supremacy? The treatise lists four matters of superiority — superiority of faculty, of practice, of skill-in-means, and of fruit: the bodhisattva is of sharp faculty, benefits both self and others, learns all the sciences throughout, and can realize unsurpassed awakening. But these four matters are still only a superiority in mark. The root that truly parts the three vehicles into separate streams, the treatise breaks open in one line:
"The lineage of all śrāvakas and pratyekabuddhas is able in time to realize only the purity of the afflictive obstruction, and is not able to realize the purity of the cognitive obstruction; the bodhisattva lineage is able both to realize in time the purity of the afflictive obstruction and to realize the purity of the cognitive obstruction".
This one line is the deepest place in the Chapter on Lineage. The difference between the two vehicles and the bodhisattva lies not in who works harder or who is cleverer, but in how many layers of obstruction the uncontaminated seeds contained in the lineage are able, in time, to sever. The two-vehicle lineage suffices only to sever the afflictive obstruction — sever it to the end and one turns toward quiescence, enters nirvāṇa, and there it stops; the bodhisattva lineage is able as well to sever the cognitive obstruction — and so, through "the purity of the cognitive obstruction," is able to accomplish omniscience and become great awakening. The three vehicles come at last to be parted into śrāvaka, pratyekabuddha, and buddha; it looks as if the road forked in the walking, but in truth, within the lineage — in whether or not that portion of uncontaminated seeds is able to sever the cognitive obstruction — it was long ago parted and settled.
This may fittingly be read together with the Chapter on Lineage in the Śrāvaka Stage: there it is said that the śrāvaka lineage too is "uncontaminated seeds obtained as a matter of the nature of things, falling within the single continuum of the store-consciousness mental element"; and the Section on Ascertainment says further, "as the śrāvaka lineage is established, it should be known that the bodhisattva lineage too is established just so" — the lineages of the two vehicles and of the bodhisattva are of exactly the same format in their establishing: both are the naturally-obtained uncontaminated seeds within the store consciousness; the sole difference is how many layers of obstruction these seeds "are able in time to realize [the purity of]." One and the same store consciousness, one and the same natural seed, parts out the arhat who turns toward quiescence from the bodhisattva who does not abide in nirvāṇa. That lineage is lineage — its depth lies just here.
Lineage Is the Life-Root: Fall into an Evil Destiny and It Still Cannot Be Burned Away
Since lineage is the primordially present life-root, it will not be lost because of a moment's falling. The treatise says a most moving passage: the bodhisattva who has lineage, if defiled by the four secondary afflictions, has his pure dharmas fail to appear, and even "at one time is born among the various evil destinies"; yet even fallen into an evil destiny, "by the power of lineage, it should be known, there is a great difference between him and the others born into evil destinies" — he "though for a time born therein, is able swiftly to be liberated; though in an evil destiny, does not undergo fierce and sharp feelings of suffering; though touched by a slight suffering, is able to give rise to an exalted weariness-and-disgust, and toward the sentient beings born into evil destinies and undergoing suffering gives rise deeply to a compassion mind."
Falling into the same evil destiny, the one without lineage undergoes retribution purely and simply; the bodhisattva of lineage, on the other hand: the suffering comes shallow and goes fast, and that little suffering instead kindles his weariness-and-disgust and his compassion into flame. Lineage is like a thing that cannot be burned away: cast into the fire, the fire not only fails to burn through it but is borrowed by it to light up the sufferings of beings. A moment's defilement can veil the pure dharmas, but it cannot budge that primordially present seed.
Lineage Is "Can," Not "Must": The Four Conditions and the Absence of Lineage
But one must beware a misunderstanding: to have lineage is not equal to being sure to swiftly attain buddhahood. The treatise very coolly adds the four conditions — the bodhisattva, though he possesses lineage, may, on account of four kinds of lack, be unable to realize swiftly: first, he has not met a good friend to expound the unerring path for him; second, he has met one but trains topsy-turvily; third, he trains without error but is slothful and un-vigorous; fourth, he is bold and vigorous but his wholesome roots are not yet ripe and his store is not yet full. "Though he has lineage, because the conditions are lacking, he is not able to realize swiftly; if the conditions are complete, then he is able to realize swiftly". Lineage is the cause; the good friend, right understanding, vigor, and the store are the conditions; the cause present but the conditions lacking, and the fruit is late. What lineage gives is "can," not "must."
Yet when all is said, it still returns to lineage. The treatise's last line is flatly decisive: "As for the person without lineage, though he has everything, and every one of all the kinds, it should be known, he certainly does not realize awakening". However complete the conditions, without that stuff, in the end no rice can be cooked from it. Lineage is the bottom line of "can or cannot"; the conditions are the variable of "fast or slow" — this chapter, from head to tail, speaks of just this bottom line.
The One Meaning This Chapter Illumines
The Chapter on Lineage looks as though it merely sets an "admission qualification" for the bodhisattva path, but in truth it lays the root of the whole Mahāyāna down upon a portion of the naturally-present uncontaminated seeds within the store consciousness. It tells us three things: buddhahood has first its seed (the primordially present uncontaminated seeds, like the sprout of ginger); the three vehicles part according to how many obstructions can be severed (the bodhisattva lineage is able as well to realize the purity of the cognitive obstruction, and so can become a buddha rather than turn toward quiescence); lineage is the life-root and not a guarantee (fall into an evil destiny and it cannot be burned away; let the conditions be incomplete and the fruit is late). To place lineage at the head of the Bodhisattva Stage is precisely to settle this most plain and yet most deep principle: the Mahāyāna is not held up by a moment's vow; it is that one portion of seed, present from beginningless time, that meets its conditions and grows to maturity.
Carrying Forward
The lineage-meaning of this chapter is carried forward by the later treatises and cross-consulted with them: the Chapter on Lineage broadly clarifies the innate (by-nature) lineage, while, within the same stage, the Chapter on the Lineage of the Powers inclines to clarify the ten-powers lineage of the cultivated; the ancient masters judge that "the former is the lineage-by-nature, the present is the cultivated lineage" 〔Kuiji〕 — the two chapters standing as head and tail of the pair of nature-and-cultivation lineages within a single stage. The Cheng Weishi Lun sets up the two Mahāyāna lineages as the persons able to enter into the five stages of penetrating Consciousness-Only, which is the most direct Consciousness-Only carrying-forward of this chapter's lineage-meaning. The Section on Ascertainment separately sets up a Chapter on the Ascertainment of Lineage, and, with the single line "as the śrāvaka lineage is established, it should be known that the bodhisattva lineage is established just so," buckles the Chapter on Lineage of the Śrāvaka Stage together with this chapter into one ring — the lineages of the three vehicles, threaded through by a single line, yet each with its own object of severance.
考據Apparatus
種姓品＝菩薩地初持之首；明菩薩種姓自性（本性住／習所成二種）、體相（細麁）、殊勝（過二乘·證二障淨）、六度種姓相、四隨煩惱、四因緣、無種姓。其聖教義之眼較重——本性住種姓即阿賴耶識中法爾無漏種子，與成唯識論二種姓直貫。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分十七地 | 第十五 菩薩地（卷35–50·全本地分最大地）·初持瑜伽處 種姓品第一〔T30n1579 0478b10 品題·0478c12「云何種姓」起〕 |
| 論文自身 | 菩薩地四瑜伽處（持·隨法·究竟·次第）之初持；初持十法（持·相·分·增上意樂·住·生·攝受·地·行·建立）之第一「持」，持以種姓為首〔0478b18「謂諸菩薩自乘種姓、最初發心，及以一切菩提分法，是名為持」〕 |
| 最勝子《瑜伽師地論釋》T1580 | 三乘地之大乘；境行果攝中屬「大行大果」〔T30n1580 0887b29「大行大果，故名菩薩」，與聲聞「小行小果」0887b20·獨覺「中行中果」0887b24 並立〕 |
| 遁倫《瑜伽論記》T1828 | 卷7 釋菩薩地種姓品〔T42n1828 0485c–0489a〕；標「種姓持＝自乘種姓」「為簡二乘故云菩薩」〔0485c14〕 |
| 窺基《略纂》T1829 | 卷十（配論本卷35–36）釋種姓品〔T43n1829 0128c06–0130c14〕 |
論文品內自科：持總義（種姓持·堪任性持）→ 云何種姓（二種姓）→ 異名（種子·界·性）→ 細麁 → 殊勝（過二乘·證二障淨）→ 六波羅蜜多種姓相（施戒忍進定慧六相）→ 種姓白法相應·四隨煩惱 → 四因緣（雖有種姓不速證）→ 無種姓（決定不證）。
二、異譯·經內平行對勘
(一) 三家漢譯逐段對勘（玄奘 · 曇無讖 · 求那跋摩）
菩薩地不同於前諸地（真諦十七地論僅卷1–3，餘佚），有兩部古德全譯並存，皆古德所傳（非西方校本）：
| 義點 | 玄奘《瑜伽》T1579 種姓品 | 曇無讖《菩薩地持經》T1581 種性品 | 求那跋摩《菩薩善戒經》T1582 善行性品第二 |
|---|---|---|---|
| 品題／用字 | 種姓（女旁）〔0478b10〕 | 種性（心旁）〔0888a10–0889b27〕 | 善行性／菩薩性（無「種」字）〔0962b17–0964a25〕 |
| 二種姓 | 本性住種姓／習所成種姓〔0478c12–c15〕 | 性種性／習種性〔0888b02〕 | 本性／客性〔0962c14〕 |
| 自性句 | 「六處殊勝有如是相，從無始世展轉傳來，法爾所得」〔0478c13〕 | 「六入殊勝展轉相續，無始法爾」〔0888b03〕 | 「陰界六入次第相續，無始無終，法性自爾」〔0962c15〕 |
| 異名 | 種子·界·性〔0478c17〕 | 「種性名為種子、名為界、名為性」〔0888b06〕 | （以「印」攝相，菩薩性印）〔0963c26〕 |
| 細麁 | 未習成果說名細·已習成果說名麁〔0478c19〕 | 不習者果細果遠·習者果麁果近〔0888b07〕 | 細＝無因得果·麁＝從因得果〔0962c20〕 |
| 四因緣（不速證） | 第四因緣〔0480b18〕 | 「種性菩薩復有四法，不得阿耨多羅三藐三菩提」〔0889b16〕 | 「復有四事，雖有菩薩摩訶薩性，亦不能得阿耨多羅三藐三菩提」〔0964a13〕 |
| 無種姓 | 「若無種姓補特伽羅，雖有一切，一切一切種，當知決定不證菩提」〔0480b21〕 | 「若無菩薩種性，雖有一切諸方便行，終不得成無上菩提」〔0889b25〕 | 「無菩薩性而能得成阿耨多羅三藐三菩提者，無有是處」〔0964a23〕 |
三家唯錄不判：種姓標目 種姓（玄奘·女旁）→ 種性（曇無讖·心旁）→ 性（求那跋摩·無種字）；二種姓 本性住／習所成 ≈ 性／習 ≈ 本／客；「無始·展轉·法爾」一義三譯（展轉傳來法爾所得 ≈ 展轉相續無始法爾 ≈ 次第相續無始無終法性自爾）。
(二) 經內平行＝攝決擇分菩薩地決擇
攝決擇分（卷51–80）別立菩薩地決擇——〔T30n1579 0694c25「如是已說聲聞地等決擇。菩薩地決擇，我今當說」〕。其首即決擇種性品（與獨覺地「無決擇」恰相反）：
〔T30n1579 0694c27·決擇種性品全文〕：
「謂如成立聲聞種性，當知成立菩薩種性，亦復如是。」
決擇種性品至此一句即訖，次入決擇發心品〔0694c29「復次，有十發心」〕。要義：攝決擇分對菩薩種姓之決擇，直指菩薩種姓之成立法門，與聲聞種姓之成立全同——故聲聞地種姓地（地13·本論）所決擇之種姓義（法爾無漏種子·墮賴耶意界一相續），於菩薩種姓亦如是成立。二乘與菩薩之種姓，體例同而所斷異（見目三）。
(三) 校勘（大正原書校記全枚舉）
種姓品段（0478b10–0480b23）大正原書校記共 18 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考·不升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0478004 | 0478b11 | 姓＊ | 性【明】＊ | 種姓品品題（姓／性） |
| 0478006 | 0478b20 | 所 | 〔－〕【宋】【元】【明】【宮】【聖】 | 持攝諸法句 |
| 0478007 | 0478c04 | 加 | 於【元】 | 加行句 |
| 0478015 | 0478c09 | 導 | 道【聖】 | 前導·舍宅（導／道） |
| 0478018 | 0478c12 | 性＊ | 姓【宋】【元】【宮】【聖】＊ | 本性住種姓（性／姓） |
| 0479007 | 0479a18 | 無所惠施 | 若無所惠【聖】 | 施波羅蜜多種姓相 |
| 0479008 | 0479a21 | 罪 | 情【元】【明】 | 有罪利益事（罪／情） |
| 0479009 | 0479a22 | 情【CB·麗-CB·宋·元·明·宮·聖】／請【大】 | 「若諸有情怖於王賊」之情（底本承 CBETA 作「情」·大正原印「請」，見附註） | 利益事·施以無畏 |
| 0479010 | 0479a25 | 罔＊ | 誷【元】【明】＊ | 罔冒句 |
| 0479011 | 0479a26 | 壁 | 璧【宋】【元】【明】【宮】【聖】 | 壁·璧喻 |
| 0479012 | 0479b11 | 顰 | 頻【宋】【宮】【聖】 | 顰蹙相 |
| 0479013 | 0479c23 | 慕 | 念【明】 | 愛慕句（慕／念） |
| 0480001 | 0480a02 | 悉 | 志【宮】·心【聖】 | 悉能句 |
| 0480002 | 0480a25 | 姓 | 性【宋】【元】【明】【宮】 | 住種姓位（姓／性） |
| 0480003 | 0480a29 | 姓 | 性【宋】【元】【明】【聖】 | 住種姓位（姓／性） |
| 0480004 | 0480b02 | 王 | 〔－〕【宋】【元】【明】【宮】 | 輪王喻 |
| 0480005 | 0480b14 | 惰 | 墮【宋】【元】【宮】 | 懈惰句（惰／墮） |
| 0480006 | 0480b21 | 一切 | 〔－〕【宋】【元】【明】 | 無種姓段 |
附註：0479009 係 CBETA 改字點——校字繫「若諸有情怖於王賊」之「情」〔0479a22 句〕（非上句「若請不請」之請）：大正原印「請」，CBETA 依麗藏等作「情」；底本承 CBETA 作「情」（已逐字覆驗），兩讀並錄，底本讀如上。0478004·0478018·0479010 帶＊者係大正原欄星標，照錄。「姓／性」異寫貫全品（品題·本性住種姓·住種姓位，凡四見），成套並錄。大正編者梵文擬註（本品段種子 vīja·界 dhātu·性 prakṛti·煩惱障淨 Kleśāvaraṇa-viśuddhi 等音義擬註共 28 條）一律不採並註明條數。最勝子釋〔0887b29〕「種性／種姓」大正作種性·宋元宮作種姓，屬編輯層異寫，附記於此。全 18 條底本從 CBETA 承字讀，無升定本案。
三、聖教義之經據（眼）
種姓品聖教義之眼較重——菩薩種姓非外於唯識，正是阿賴耶識中法爾無漏種子；其核心二命題俱有經本論本錨：
(一) 本性住種姓＝六處殊勝＝阿賴耶中法爾無漏種子——〔T30n1579 0478c13〕「本性住種姓者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得」。「六處殊勝」古德判其殊勝處即意處（第六）／阿賴耶（第八）中無漏種子（見目四 景／泰釋）。此與成唯識論二種姓直貫：
〔T31n1585 0048b07〕：
「何謂大乘二種種姓？一、本性住種姓，謂無始來依附本識，法爾所得無漏法因。二、習所成種姓，謂聞法界等流法已，聞所成等熏習所成。要具大乘此二種姓，方能漸次悟入唯識。」
→ 本論「本性住種姓·法爾所得」＝成唯識論「依附本識·法爾所得無漏法因」；本論「習所成種姓·先串習善根所得」＝成唯識論「聞法界等流·熏習所成」。種姓即賴耶中無漏種子，是本性住種姓之唯識實義。
(二) 菩薩種姓殊勝＝兼證二障淨——〔T30n1579 0478c23〕「一切聲聞、獨覺種姓，唯能當證煩惱障淨，不能當證所知障淨；菩薩種姓，亦能當證煩惱障淨，亦能當證所知障淨」。→ 二乘種姓唯斷煩惱障（趣寂），菩薩種姓兼斷所知障（成大覺）；種姓之別，定當證二障之別。此即「種姓無上最勝」〔0478c22〕之唯識所據——三乘究竟差別，根在種姓所含無漏種子之能斷二障與否。
(三) 種姓即「持」（堪任性持）——〔T30n1579 0478b18〕菩薩自乘種姓為「持」之首，「為所依止、為建立故，有所堪任、有大勢力，能證無上正等菩提」；無種姓者「雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提」〔0478c08·0478b? 即「住無種姓補特伽羅」段〕。種姓為菩薩道及果之所依持。
四、諸家異釋（古德·標宗）
藏內古德三柱涉本品：遁倫《瑜伽論記》（科判·西方三說·六處殊勝六說·無種姓三釋）·窺基《略纂》（新薰三義·異名·無種姓三釋）·最勝子《釋》（三乘大義·無品釋）。諸說唯錄不判。
(一) 種姓體——西方三說（遁倫引，逐字，不判）
遁倫於五門釋二種姓之「一、辨體」下，列西方三師〔T42n1828 0486c15–0486c25〕：
- 勝軍〔0486c15〕：「無別姓種姓體，但彼身中二種障有可斷義，云立本姓住種姓。後時值善知識聞法、發心…熏成無漏種子，名習種姓。」（種姓無別體，依二障可斷義假立。）
- 護月〔0486c20〕：「立有本有法爾無漏種子為姓種姓，後對十信聞法發心，從現行心資發本種令其增勝，即名習種姓。」（法爾本有無漏種子為體。）
- 護法〔0486c25〕：「地前雖彼有漏聞熏資導本種增多，如薑芽等體，是本有種類，總屬本姓住種姓；是則地前無有無漏習種姓體，但從姓種姓生，於初地初念無分別智，此智起已，即熏成種，方是無漏習種姓體。」（本有無漏種為性種，初地無分別智所熏方為無漏習種。）
遁倫又引圓測三義〔T42n1828 0487a16〕：「測法師解有三義：一者本末為論，性種姓為前，習種為後；第二資成分別，更互相資，故前後不定；第三剋實為論，無前後，謂十信已上乃至金剛齊有二姓故。」
(二) 六處殊勝——景／泰二釋（遁倫，逐字）
遁倫牒本論「六處殊勝」句〔T42n1828 0487b13〕後出二釋：
- 景云〔0487b20〕（其前 0487b15 景先出「即如來藏」之舊解，繼以「今則不然」破之，乃出此正釋）：「六處者，還是眼等六處。言殊勝者，即阿賴耶識是其意處，於六處中，最為殊勝；殊勝意處，是性種姓所依。」
- 泰云（述西方六說）〔0487c07〕：「一云，附於六處有無漏種子殊勝功能…二云…若約真實理門，唯第六處中有無漏種子…五云，於第八識中具有無漏眼等六處種子殊勝功能…」
景／泰雖出多說，其歸趣同向：六處殊勝＝無漏種子所附之殊勝處（意處／阿賴耶）。
(三) 新舊名與新薰三義（窺基·遁倫）
- 遁倫〔T42n1828 0487a01〕：「舊名性種姓，今名本性住種姓；舊名習種姓，今名習所成種姓。性種當體得名，習種從方便得名。」
- 窺基〔T43n1829 0129b22〕：「本種姓、習種姓，如新薰三義，隨所應立之。」並列護法（地前唯本種·初地無分別智方熏習種）／護月／勝軍三家。窺基又於力種姓品回標〔T43n1829 0142b03〕：「前是性種，今是習種姓。」
(四) 無種姓——景／泰／基三釋（不判）
遁倫牒「任無種姓補特伽羅…定不堪任圓滿無上正等菩提」〔T42n1828 0486b02〕，出景三解、泰、基三釋；窺基〔T43n1829 0129a29〕亦出三釋：「假設為論（無種姓人實未有發心義，假設言之），是第一說；決定二乘種姓亦名無大乘種姓，是第二釋；即法爾無種姓人實雖發心究竟畢退，此第三說。」（三釋唯錄不判。）
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 種姓 | —（古德音寫從闕；異名馱都／濕縛娑縛見下） | 〔本論 0478c12〕 | 能生三乘果之無漏種子·界·性；菩薩自乘種姓為堪任性持 |
| 界（種姓異名） | 馱都 | 遁倫「梵本云馱都，此云界，是因義也」〔T42n1828 0430c03〕 | 能持果義 |
| 性（種姓異名） | 濕縛娑縛 | 遁倫「梵本云濕縛娑縛，此云性，是體性義也」〔T42n1828 0430c04〕 | 體性義 |
| 本性住種姓 | —（古德音寫從闕） | 〔本論 0478c13〕·成唯識論〔T31n1585 0048b07〕 | 無始來依附本識、法爾所得之無漏法因（本有） |
| 習所成種姓 | —（從闕） | 〔本論 0478c15〕·成唯識論〔0048b08〕 | 聞法界等流、聞所成等熏習所成（修起） |
| 六處殊勝 | —（從闕） | 〔本論 0478c13〕·遁倫景／泰釋〔0487b20·0487c07〕 | 無漏種子所附之殊勝處（意處／阿賴耶） |
| 煩惱障淨／所知障淨 | —（從闕） | 〔本論 0478c23〕 | 二乘種姓唯證前者·菩薩種姓兼證後者 |
| 無種姓補特伽羅 | —（古德音寫從闕） | 〔本論 0480b21〕 | 無菩薩種姓·決定不證無上菩提（古德三釋見目四） |
種姓品古德所傳梵音多從闕；馱都／濕縛娑縛為遁倫聲聞地種姓地之音寫，菩薩地義同，繫此互讀。標「—」者，古德無音寫可徵，據實從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 過二乘·無上最勝——〔T30n1579 0478c20〕「若諸菩薩成就種姓，尚過一切聲聞、獨覺，何況其餘一切有情。當知種姓無上最勝。」以「過二乘果」顯菩薩種姓之勝（窺基〔T43n1829 0142b? 〕、景〔T42n1828 0488c03〕並申「成大乘種姓之因，已過二乘之果」）。 (二) 薑芽喻（護法·種姓本有）——遁倫引護法〔T42n1828 0486c26〕「如薑芽等體，是本有種類」：喻本有無漏種雖待緣資增，其體本有，如薑之芽從薑本有種類生。 (三) 細麁·果遠果近——〔T30n1579 0478c19〕「未習成果說名為細，未有果故；已習成果說名為麁，與果俱故」；曇無讖作「不習者果細果遠，習者果麁果近」〔T30n1581 0888b07〕：以果之細麁遠近喻種姓習與未習之相。
七、互讀
- 聲聞地·種姓地（地13·本論 13-01-01）：種姓＝法爾所得無漏種子·墮阿賴耶意界一相續·無種姓六相——菩薩種姓與聲聞種姓體例同（攝決擇「如成立聲聞種性，當知成立菩薩種性」〔0694c27〕），所斷異（菩薩兼證所知障淨〔0478c23〕）。二地種姓品對讀，是三乘究竟差別之根。
- 力種姓品（地15·15-01-08·本論）：種姓品通明性種姓，力種姓品偏明習所成之十力種姓（窺基〔T43n1829 0142b03〕「前是性種，今是習種姓」）——種姓品與力種姓品為一地內性／習二種姓之首尾。
- 成唯識論二種姓（T31n1585 0048b07）：本性住／習所成二種姓＝悟入唯識五位之能入人；本論種姓義之唯識承衍鏈。
- 攝決擇分菩薩地決擇·決擇種性品（T30n1579 0694c27）：經內平行（存·與獨覺地無決擇相反）。
- 異譯：曇無讖《菩薩地持經》種性品〔T30n1581 0888a–0889b〕·求那跋摩《菩薩善戒經》善行性品〔T30n1582 0962b–0964a〕——古德二全譯，三家對勘見目二。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579 本地分（底本）：種姓品〔T30n1579 0478b10 品題〕起—〔0480b23 發心品前訖〕。云何種姓 0478c12 · 二種姓 0478c13–c15 · 異名 0478c17 · 細麁 0478c19 · 過二乘證二障淨 0478c20–c23 · 六波羅蜜多種姓相 0479a11 · 四因緣 0480b18 · 無種姓 0480b21。
- 異譯：曇無讖 T1581 種性品〔0888a10–0889b27〕。
- 最勝子 T1580：菩薩地（大行大果）〔T30n1580 0887b29–0887c02〕。
- 遁倫 T1828：種姓品〔T42n1828 0485c–0489a〕。
- 窺基 T1829：種姓品〔T43n1829 0128c06–0130c14〕。
- 攝決擇分〔T30n1579〕：菩薩地決擇 0694c25 · 決擇種性品 0694c27。
- 成唯識論 T1585：二種姓〔T31n1585 0048b07–b11〕。
- 校勘：種姓品段（0478b10–0480b23）大正原書校記 18 條全枚舉（目二(三)·正文錨全定位·底本從 CBETA 承字讀·無升定本案）；大正編者梵文擬註 28 條不採；CBETA 改字點一（0479009 情／請，底本承 CBETA 作「情」·大正原印「請」）並錄（底本讀如上）；「姓／性」異寫貫全品四見並錄不判。
The Chapter on Lineage = the head of the Bodhisattva Stage's First Section, Sustaining; it clarifies the intrinsic nature of bodhisattva lineage (the two kinds — the innate and the cultivated), its substance-mark (subtle / coarse), its preeminence (surpassing the two vehicles · realizing the purity of the two obstructions), the lineage-marks of the six perfections, the four secondary afflictions, the four conditions, and the absence of lineage. Its eye of scriptural-teaching meaning weighs the heavier — the innate lineage is precisely the naturally-present uncontaminated seeds within the store consciousness, threading directly into the two lineages of the Cheng Weishi Lun.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the seventeen stages of the Basic Section | The fifteenth, the Bodhisattva Stage (fasc. 35–50 · the largest stage of the whole Basic Section) · the First Section on Yoga, Sustaining · the Chapter on Lineage, first 〔T30n1579 0478b10 chapter title · 0478c12 from 「云何種姓」 tr. "What is lineage"〕 |
| The treatise's own text | The First Section, Sustaining, of the four Sections on Yoga of the Bodhisattva Stage (Sustaining · Attendant-Dharmas · Culmination · Sequence); the first, "Sustaining," of the ten dharmas of the First Section, Sustaining (sustaining · mark · divisions · exalted resolve · abidings · birth · gathering-in · grounds · practice · establishing), sustaining taking lineage as its head 〔0478b18 「謂諸菩薩自乘種姓、最初發心，及以一切菩提分法，是名為持」 tr. "the bodhisattvas' own vehicle-lineage, the mind of awakening first aroused, and all the dharmas that are factors of awakening — these are named sustaining"〕 |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | The Mahāyāna among the stages of the three vehicles; within the object/practice/fruit gathering it belongs to "great practice, great fruit" 〔T30n1580 0887b29 「大行大果，故名菩薩」 tr. "great practice, great fruit, and so it is named bodhisattva," standing alongside the śrāvaka's "small practice, small fruit" 0887b20 · the pratyekabuddha's "middling practice, middling fruit" 0887b24〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | Fasc. 7 glosses the Chapter on Lineage of the Bodhisattva Stage 〔T42n1828 0485c–0489a〕; marks "the sustaining that is lineage = the own-vehicle lineage" and "to set apart the two vehicles it says 'bodhisattva'" 〔0485c14〕 |
| Kuiji, Concise Compendium T1829 | Fasc. 10 (matched to the treatise's fasc. 35–36) glosses the Chapter on Lineage 〔T43n1829 0128c06–0130c14〕 |
The treatise's own within-chapter outline: the general sense of sustaining (the lineage-sustaining · the sustaining that is the very capacity) → what is lineage (the two lineages) → the alternate names (seed · element · nature) → subtle / coarse → preeminence (surpassing the two vehicles · realizing the purity of the two obstructions) → the lineage-marks of the six perfections (the six marks of giving, discipline, patience, vigor, meditative absorption, wisdom) → lineage's correspondence with the pure dharmas · the four secondary afflictions → the four conditions (though having lineage, not realizing swiftly) → the absence of lineage (certainly not realizing).
II. Alternate Translations · Collation of In-Treatise Parallels
(i) Segment-by-segment collation of the three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
The Bodhisattva Stage is unlike the earlier stages (Paramārtha's Treatise on the Seventeen Stages covers only fasc. 1–3, the rest lost): there exist side by side two complete ancient-master translations, both ancient-transmitted (not modern critical editions):
| Point of meaning | Xuanzang, Yogācārabhūmi T1579, Chapter on Lineage | Dharmakṣema, Sūtra on the Bodhisattva's Ground T1581, Chapter on the Lineage-Nature | Guṇavarman, Sūtra on the Bodhisattva's Good Discipline T1582, Chapter on the Nature of Good Conduct, second |
|---|---|---|---|
| Chapter title / graph | 種姓 (with the 女 radical) 〔0478b10〕 | 種性 (with the 心 radical) 〔0888a10–0889b27〕 | 善行性／菩薩性 (without the graph 種) 〔0962b17–0964a25〕 |
| The two lineages | 本性住種姓／習所成種姓 〔0478c12–c15〕 | 性種性／習種性 〔0888b02〕 | 本性／客性 〔0962c14〕 |
| The intrinsic-nature line | 「六處殊勝有如是相，從無始世展轉傳來，法爾所得」 〔0478c13〕 | 「六入殊勝展轉相續，無始法爾」 〔0888b03〕 | 「陰界六入次第相續，無始無終，法性自爾」 〔0962c15〕 |
| Alternate names | 種子·界·性 〔0478c17〕 | 「種性名為種子、名為界、名為性」 〔0888b06〕 | (gathers the mark under 「印」, the bodhisattva-nature seal) 〔0963c26〕 |
| Subtle / coarse | 未習成果說名細·已習成果說名麁 〔0478c19〕 | 不習者果細果遠·習者果麁果近 〔0888b07〕 | 細＝無因得果·麁＝從因得果 〔0962c20〕 |
| The four conditions (not realizing swiftly) | The fourth condition 〔0480b18〕 | 「種性菩薩復有四法，不得阿耨多羅三藐三菩提」 〔0889b16〕 | 「復有四事，雖有菩薩摩訶薩性，亦不能得阿耨多羅三藐三菩提」 〔0964a13〕 |
| The absence of lineage | 「若無種姓補特伽羅，雖有一切，一切一切種，當知決定不證菩提」 〔0480b21〕 | 「若無菩薩種性，雖有一切諸方便行，終不得成無上菩提」 〔0889b25〕 | 「無菩薩性而能得成阿耨多羅三藐三菩提者，無有是處」 〔0964a23〕 |
tr. of the three-translation table: Xuanzang's 種姓, Dharmakṣema's 種性, and Guṇavarman's 性 are three transmissions of the lineage-heading — recorded and not adjudicated. The two lineages: 本性住／習所成 (innate / cultivated) ≈ 性／習 (by-nature / by-habit) ≈ 本／客 (root / adventitious). The single sense "beginningless · handed down in succession · a matter of the nature of things" in three renderings: 展轉傳來法爾所得 (handed down in succession, obtained as a matter of the nature of things) ≈ 展轉相續無始法爾 (handed down in continuity, beginningless, a matter of the nature of things) ≈ 次第相續無始無終法性自爾 (in sequence continuous, without beginning or end, the dharma-nature being of itself so). The three families are recorded, not judged.
(ii) The in-treatise parallel = the Bodhisattva-Stage ascertainment of the Section on Ascertainment
The Section on Ascertainment (fasc. 51–80) separately sets up the ascertainment of the Bodhisattva Stage — 〔T30n1579 0694c25 「如是已說聲聞地等決擇。菩薩地決擇，我今當說」 tr. "Thus has been spoken the ascertainment of the Śrāvaka Stage and the rest. The ascertainment of the Bodhisattva Stage I shall now speak"〕. Its first item is precisely the Chapter on the Ascertainment of Lineage-Nature (exactly the opposite of the Pratyekabuddha Stage, which has "no ascertainment"):
〔T30n1579 0694c27 · the full text of the Chapter on the Ascertainment of Lineage-Nature〕:
「謂如成立聲聞種性，當知成立菩薩種性，亦復如是。」
tr. "That is: as the śrāvaka lineage-nature is established, it should be known that the bodhisattva lineage-nature is established just so." The Chapter on the Ascertainment of Lineage-Nature comes to its end at this single line, and next enters the Chapter on the Ascertainment of the Arousing of the Mind 〔0694c29 「復次，有十發心」 tr. "Further, there are ten arousings of the mind"〕. Essential sense: the Section on Ascertainment's ascertainment of bodhisattva lineage points directly to this — the method of establishing bodhisattva lineage is wholly identical with the establishing of śrāvaka lineage — and so the lineage-meaning ascertained in the Chapter on Lineage of the Śrāvaka Stage (Stage 13 · this treatise) — naturally-obtained uncontaminated seeds · falling within the single continuum of the store-consciousness mental element — is established for bodhisattva lineage just so. The lineages of the two vehicles and of the bodhisattva are the same in format and different in object of severance (see Heading III).
(iii) Collation (full enumeration of the Taishō base text's collation notes)
The span of the Chapter on Lineage (0478b10–0480b23) carries a total of 18 collation notes in the Taishō base text (although the number of per-note <app> collation elements is 0, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes"; fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded) · variants are recorded alongside for the record · not one note rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0478004 | 0478b11 | 姓＊ | 性【明】＊ | Chapter title of the Chapter on Lineage (姓 / 性) |
| 0478006 | 0478b20 | 所 | 〔－〕【宋】【元】【明】【宮】【聖】 | The line on sustaining gathering the dharmas |
| 0478007 | 0478c04 | 加 | 於【元】 | The intensified-practice line |
| 0478015 | 0478c09 | 導 | 道【聖】 | Forerunner · dwelling-house (導 / 道) |
| 0478018 | 0478c12 | 性＊ | 姓【宋】【元】【宮】【聖】＊ | The innate lineage (性 / 姓) |
| 0479007 | 0479a18 | 無所惠施 | 若無所惠【聖】 | The lineage-mark of the perfection of giving |
| 0479008 | 0479a21 | 罪 | 情【元】【明】 | The blameless-and-beneficial matter (罪 / 情) |
| 0479009 | 0479a22 | 情【CB·麗-CB·宋·元·明·宮·聖】／請【大】 | The 情 of 「若諸有情怖於王賊」 (the base text follows CBETA reading 情 · the Taishō original print reads 請, see the appended note) | The beneficial matter · bestowing fearlessness |
| 0479010 | 0479a25 | 罔＊ | 誷【元】【明】＊ | The deceiving line |
| 0479011 | 0479a26 | 壁 | 璧【宋】【元】【明】【宮】【聖】 | The 壁 · 璧 simile |
| 0479012 | 0479b11 | 顰 | 頻【宋】【宮】【聖】 | The knitted-brows mark |
| 0479013 | 0479c23 | 慕 | 念【明】 | The love-and-longing line (慕 / 念) |
| 0480001 | 0480a02 | 悉 | 志【宮】·心【聖】 | The 悉能 line |
| 0480002 | 0480a25 | 姓 | 性【宋】【元】【明】【宮】 | The position of abiding in lineage (姓 / 性) |
| 0480003 | 0480a29 | 姓 | 性【宋】【元】【明】【聖】 | The position of abiding in lineage (姓 / 性) |
| 0480004 | 0480b02 | 王 | 〔－〕【宋】【元】【明】【宮】 | The wheel-turning-king simile |
| 0480005 | 0480b14 | 惰 | 墮【宋】【元】【宮】 | The slothful line (惰 / 墮) |
| 0480006 | 0480b21 | 一切 | 〔－〕【宋】【元】【明】 | The absence-of-lineage passage |
Appended note: 0479009 is a CBETA character-restoration point — the collation graph is tied to the 情 of 「若諸有情怖於王賊」 〔the 0479a22 clause〕 (not the 請 of the preceding clause 「若請不請」): the Taishō original print reads 請, and CBETA follows the Korean canon and the like in reading 情; the base text follows CBETA reading 情 (already verified word-for-word); both readings are recorded (the stated base reading is adopted). Those marked ＊ (0478004 · 0478018 · 0479010) carry the Taishō original column's asterisk-mark, recorded as is. The 姓 / 性 variant graph runs through the whole chapter (chapter title · the innate lineage · the position of abiding in lineage — four occurrences in all), recorded as a set. The Taishō editors' Sanskrit conjectural notes for this chapter's span (the sound-and-sense conjectures for 種子 vīja · 界 dhātu · 性 prakṛti · 煩惱障淨 Kleśāvaraṇa-viśuddhi and the like — 28 in all) are uniformly not adopted, and their number is noted. Jinaputra's commentary 〔0887b29〕 reads 種性 in the Taishō and 種姓 in the Song, Yuan, and Palace — an editorial-layer variant graph, appended here.
Collation conclusion: although this CBETA edition has zero
<app>elements, the Taishō base text's collation notes are recorded as running annotations and have been fully enumerated above (18 notes · the base follows the CBETA character-readings · none rises to a critical-edition emendation); the 姓 / 性 variant graph runs through the whole chapter (four occurrences, recorded and not adjudicated); the Taishō editors' 28 Sanskrit conjectural notes are not adopted. Unlike the earlier stages there are two complete ancient-master translations (Dharmakṣema T1581 · Guṇavarman T1582) to collate against, drawn segment-by-segment under Heading II (i); the in-treatise ascertainment-parallel has been drawn in under Heading II (ii).
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Chapter on Lineage's eye of scriptural-teaching meaning weighs the heavier — bodhisattva lineage is not outside Consciousness-Only, but is precisely the naturally-present uncontaminated seeds within the store consciousness; its two core propositions both have anchors in scripture and in the treatise:
(1) The innate lineage = preeminence among the six bases = the naturally-present uncontaminated seeds within the store consciousness — 〔T30n1579 0478c13〕「本性住種姓者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得」 tr. "The innate lineage means that, among the six sense-bases of the bodhisattvas, there is that which is preeminent, bearing such-and-such a mark, handed down in succession from beginningless time, obtained as a matter of the nature of things." "Preeminence among the six bases" the ancient masters judge to be preeminence in the mental base (the sixth) / the store consciousness (the eighth), the uncontaminated seeds therein (see Heading IV, the Jing / Tai glosses). This threads directly into the two lineages of the Cheng Weishi Lun:
〔T31n1585 0048b07〕:
「何謂大乘二種種姓？一、本性住種姓，謂無始來依附本識，法爾所得無漏法因。二、習所成種姓，謂聞法界等流法已，聞所成等熏習所成。要具大乘此二種姓，方能漸次悟入唯識。」
tr. "What are the two Mahāyāna lineages? First, the innate lineage — that is, the uncontaminated dharma-cause, obtained as a matter of the nature of things, attached to the root consciousness from beginningless time. Second, the cultivated lineage — that is, what is accomplished by the perfuming of hearing and the rest, once one has heard the dharmas that are the equal-outflow of the dharma-realm. Only when one has both these Mahāyāna lineages complete can one gradually penetrate and enter into Consciousness-Only."
→ This treatise's "the innate lineage · obtained as a matter of the nature of things" = the Cheng Weishi Lun's "attached to the root consciousness · obtained as a matter of the nature of things, the uncontaminated dharma-cause"; this treatise's "the cultivated lineage · obtained through the prior habituation of wholesome roots" = the Cheng Weishi Lun's "the equal-outflow of the dharma-realm heard · accomplished by perfuming." Lineage is the uncontaminated seeds within the store consciousness — this is the Consciousness-Only real meaning of the innate lineage.
(2) The preeminence of bodhisattva lineage = realizing as well the purity of the two obstructions — 〔T30n1579 0478c23〕「一切聲聞、獨覺種姓，唯能當證煩惱障淨，不能當證所知障淨；菩薩種姓，亦能當證煩惱障淨，亦能當證所知障淨」 tr. "The lineage of all śrāvakas and pratyekabuddhas is able in time to realize only the purity of the afflictive obstruction, and is not able to realize the purity of the cognitive obstruction; the bodhisattva lineage is able both to realize in time the purity of the afflictive obstruction and to realize the purity of the cognitive obstruction." → The two-vehicle lineage severs only the afflictive obstruction (turning toward quiescence); the bodhisattva lineage severs as well the cognitive obstruction (becoming great awakening); the difference of lineage settles the difference of which of the two obstructions can be realized [pure] in time. This is the Consciousness-Only ground of "lineage unsurpassed and supreme" 〔0478c22〕 — the ultimate difference of the three vehicles is rooted in whether or not the uncontaminated seeds contained in the lineage are able to sever the two obstructions.
(3) Lineage is precisely "sustaining" (the sustaining that is the very capacity) — 〔T30n1579 0478b18〕 the bodhisattvas' own-vehicle lineage is the head of "sustaining": "為所依止、為建立故，有所堪任、有大勢力，能證無上正等菩提" tr. "because it is that on which they rest and that on which they are established, they have capacity, have great power, and are able to realize unsurpassed perfect awakening"; the one without lineage "雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提" tr. "though he has the arousing of the mind and the cultivation of intensified practice as his rest, is certainly not capable of fulfilling unsurpassed perfect awakening" 〔0478c08 · the 「住無種姓補特伽羅」 passage〕. Lineage is that on which the bodhisattva path and its fruit rest and are sustained.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The three pillars of the ancient masters within the canon that touch this chapter: Dunlun's Notes on the Yogācārabhūmi (outline · the three Western explanations · the six glosses on preeminence-among-the-six-bases · the three explanations of the absence of lineage) · Kuiji's Concise Compendium (the three senses of new-perfuming · the alternate names · the three explanations of the absence of lineage) · Jinaputra's Commentary (the great sense of the three vehicles · no chapter-specific gloss). The explanations are recorded and not adjudicated.
(i) The substance of lineage — the three Western explanations (cited by Dunlun, word-for-word, not adjudicated)
Under the "first, delineating the substance" of his five-gate gloss on the two lineages, Dunlun lists three Western masters 〔T42n1828 0486c15–0486c25〕:
- Jayasena (勝軍) 〔0486c15〕：「無別姓種姓體，但彼身中二種障有可斷義，云立本姓住種姓。後時值善知識聞法、發心…熏成無漏種子，名習種姓。」 tr. "There is no separate substance of the lineage; but because within that body the two kinds of obstruction have the sense of being severable, one sets up the innate lineage. Later, meeting a good friend, hearing the Dharma, arousing the mind … one perfumes into being the uncontaminated seeds, named the cultivated lineage." (Lineage has no separate substance; it is provisionally set up in dependence on the severability of the two obstructions.)
- Candrapāla (護月) 〔0486c20〕：「立有本有法爾無漏種子為姓種姓，後對十信聞法發心，從現行心資發本種令其增勝，即名習種姓。」 tr. "One sets up as the innate lineage the primordially-present, naturally-present uncontaminated seeds; later, in the ten [stages of] faith, hearing the Dharma and arousing the mind, from the mind of present activity one nourishes and kindles the root-seeds and makes them increase and become preeminent — this is named the cultivated lineage." (The primordially-present, naturally-present uncontaminated seeds are the substance.)
- Dharmapāla (護法) 〔0486c25〕：「地前雖彼有漏聞熏資導本種增多，如薑芽等體，是本有種類，總屬本姓住種姓；是則地前無有無漏習種姓體，但從姓種姓生，於初地初念無分別智，此智起已，即熏成種，方是無漏習種姓體。」 tr. "Before the grounds, though contaminated hearing-perfuming nourishes and guides the root-seeds to increase, like the substance of a ginger sprout and the like, it is of a primordially-present kind, and wholly belongs to the innate lineage; thus, before the grounds there is no substance of an uncontaminated cultivated lineage, but only that which is born from the innate lineage; at the first moment of the first ground, the non-conceptual knowledge — once this knowledge has arisen — perfumes into being seeds, and only then is there the substance of the uncontaminated cultivated lineage." (The primordially-present uncontaminated seeds are the lineage-by-nature; only what is perfumed by the non-conceptual knowledge of the first ground is the uncontaminated cultivated lineage.)
Dunlun cites further the three senses of Woncheuk 〔T42n1828 0487a16〕：「測法師解有三義：一者本末為論，性種姓為前，習種為後；第二資成分別，更互相資，故前後不定；第三剋實為論，無前後，謂十信已上乃至金剛齊有二姓故。」 tr. "Master Woncheuk's explanation has three senses: first, taking root-and-branch, the lineage-by-nature is prior and the cultivated lineage later; second, distinguishing by mutual nourishing, they nourish one another, and so prior-and-later is undetermined; third, taking it as it really is, there is no prior-and-later, that is, from the ten [stages of] faith up to the adamantine [stage] the two lineages are present together."
(ii) Preeminence among the six bases — the two glosses of Jing and Tai (Dunlun, word-for-word)
After marking off the treatise's line 「六處殊勝」 〔T42n1828 0487b13〕, Dunlun sets out two glosses:
- Jing says 〔0487b20〕 (before this, at 0487b15, Jing first sets out the old explanation of "namely the tathāgatagarbha," then refutes it with "now it is not so," and thereupon sets out this correct explanation): 「六處者，還是眼等六處。言殊勝者，即阿賴耶識是其意處，於六處中，最為殊勝；殊勝意處，是性種姓所依。」 tr. "The six bases are just the six bases of eye and the rest. As for 'preeminent': the store consciousness is its mental base; among the six bases it is the most preeminent; the preeminent mental base is that on which the lineage-by-nature rests."
- Tai says (relating the six Western explanations) 〔0487c07〕：「一云，附於六處有無漏種子殊勝功能…二云…若約真實理門，唯第六處中有無漏種子…五云，於第八識中具有無漏眼等六處種子殊勝功能…」 tr. "One says: attached to the six bases there is the preeminent capacity of uncontaminated seeds … A second says … If one takes the gate of true principle, only within the sixth base are there uncontaminated seeds … A fifth says: within the eighth consciousness there is complete the preeminent capacity of the seeds of the uncontaminated eye and the other six bases …"
Though Jing and Tai set out several explanations, their upshot tends the same way: preeminence among the six bases = the preeminent base to which the uncontaminated seeds are attached (the mental base / the store consciousness).
(iii) The new-and-old names and the three senses of new-perfuming (Kuiji · Dunlun)
- Dunlun 〔T42n1828 0487a01〕：「舊名性種姓，今名本性住種姓；舊名習種姓，今名習所成種姓。性種當體得名，習種從方便得名。」 tr. "The old name was the lineage-by-nature, the present name is the innate lineage; the old name was the lineage-by-habit, the present name is the cultivated lineage. The nature-lineage takes its name from its very substance, the cultivated lineage takes its name from the skillful means."
- Kuiji 〔T43n1829 0129b22〕：「本種姓、習種姓，如新薰三義，隨所應立之。」 tr. "The innate lineage and the cultivated lineage — as with the three senses of new-perfuming, one sets them up according to what fits"; and he lists the three masters, Dharmapāla (before the grounds there is only the root-lineage · only at the first ground does the non-conceptual knowledge perfume the cultivated lineage) / Candrapāla / Jayasena. Kuiji further, in the Chapter on the Lineage of the Powers, marks back 〔T43n1829 0142b03〕：「前是性種，今是習種姓。」 tr. "The former is the nature-lineage, the present is the cultivated lineage."
(iv) The absence of lineage — the three explanations of Jing, Tai, and Kuiji (not adjudicated)
Dunlun marks off "任無種姓補特伽羅…定不堪任圓滿無上正等菩提" 〔T42n1828 0486b02〕 and sets out Jing's three explanations, Tai, and Kuiji's three explanations; Kuiji 〔T43n1829 0129a29〕 likewise sets out three explanations: 「假設為論（無種姓人實未有發心義，假設言之），是第一說；決定二乘種姓亦名無大乘種姓，是第二釋；即法爾無種姓人實雖發心究竟畢退，此第三說。」 tr. "Taking it as a hypothetical (a person without lineage in truth has no sense of the arousing of the mind, spoken of hypothetically) — this is the first explanation; a determinate two-vehicle lineage is also named as having no Mahāyāna lineage — this is the second explanation; the person who by the nature of things is without lineage, though he in truth arouse the mind, in the end wholly regresses — this is the third explanation." (The three explanations are recorded and not adjudicated.)
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise Consciousness-Only sense |
|---|---|---|---|
| 種姓 | —（ancient transliteration absent; the alternate names 馱都 / 濕縛娑縛 below） | 〔this treatise 0478c12〕 | The uncontaminated seed · element · nature able to bring forth the fruit of the three vehicles; the bodhisattva's own-vehicle lineage is the sustaining that is the very capacity |
| 界（an alternate name of 種姓） | dhātu (馱都) | Dunlun: 「梵本云馱都，此云界，是因義也」 tr. "the Sanskrit reads 馱都 (dhātu), here 'element,' the sense of cause" 〔T42n1828 0430c03〕 | The sense of being able to hold the fruit |
| 性（an alternate name of 種姓） | svabhāva (濕縛娑縛) | Dunlun: 「梵本云濕縛娑縛，此云性，是體性義也」 tr. "the Sanskrit reads 濕縛娑縛 (svabhāva), here 'nature,' the sense of substance-nature" 〔T42n1828 0430c04〕 | The sense of substance-nature |
| 本性住種姓 | —（ancient transliteration absent） | 〔this treatise 0478c13〕· the Cheng Weishi Lun 〔T31n1585 0048b07〕 | The uncontaminated dharma-cause, attached to the root consciousness from beginningless time, obtained as a matter of the nature of things (primordially present) |
| 習所成種姓 | —（absent） | 〔this treatise 0478c15〕· the Cheng Weishi Lun 〔0048b08〕 | Accomplished by the perfuming — hearing and the rest — of the equal-outflow of the dharma-realm (raised through practice) |
| 六處殊勝 | —（absent） | 〔this treatise 0478c13〕· the Jing / Tai glosses of Dunlun 〔0487b20 · 0487c07〕 | The preeminent base to which the uncontaminated seeds are attached (the mental base / the store consciousness) |
| 煩惱障淨／所知障淨 | —（absent） | 〔this treatise 0478c23〕 | The two-vehicle lineage realizes only the former · the bodhisattva lineage realizes as well the latter |
| 無種姓補特伽羅 | —（ancient transliteration absent） | 〔this treatise 0480b21〕 | Without bodhisattva lineage · certainly not realizing unsurpassed awakening (the three ancient explanations under Heading IV) |
For the Chapter on Lineage the ancient-transmitted Sanskrit sounds are largely absent; 馱都 / 濕縛娑縛 are Dunlun's transliterations in the Chapter on Lineage of the Śrāvaka Stage — the sense in the Bodhisattva Stage being the same, they are tied here for cross-reading. Entries marked "—" have no ancient transliteration attestable, are left blank as a matter of fact, and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
(1) Surpassing the two vehicles · unsurpassed and supreme — 〔T30n1579 0478c20〕「若諸菩薩成就種姓，尚過一切聲聞、獨覺，何況其餘一切有情。當知種姓無上最勝。」 tr. "When the bodhisattvas have accomplished lineage, they already surpass all śrāvakas and pratyekabuddhas — how much more all other sentient beings. It should be known that lineage is unsurpassed and supreme": the superiority of bodhisattva lineage is shown by "surpassing the fruit of the two vehicles" (Kuiji 〔T43n1829〕, and Jing 〔T42n1828 0488c03〕, both set forth "the cause that is accomplishing the Mahāyāna lineage already surpasses the fruit of the two vehicles"). (2) The ginger-sprout simile (Dharmapāla · the primordial presence of lineage) — Dunlun citing Dharmapāla 〔T42n1828 0486c26〕「如薑芽等體，是本有種類」 tr. "like the substance of a ginger sprout and the like, it is of a primordially-present kind": a simile for how the primordially-present uncontaminated seeds, though they await conditions to nourish their increase, are primordially present in substance, as the sprout of ginger is born of ginger's primordially-present kind. (3) Subtle / coarse · the fruit far, the fruit near — 〔T30n1579 0478c19〕「未習成果說名為細，未有果故；已習成果說名為麁，與果俱故」 tr. "not yet habituated into fruit, it is called subtle, because there is as yet no fruit; already habituated into fruit, it is called coarse, because it is present together with the fruit"; Dharmakṣema reads 「不習者果細果遠，習者果麁果近」 〔T30n1581 0888b07〕 tr. "for one who does not habituate, the fruit is subtle and far; for one who habituates, the fruit is coarse and near": the subtlety/coarseness and farness/nearness of the fruit as a simile for the mark of lineage habituated and not habituated.
VII. Cross-Reading
- The Śrāvaka Stage · the Chapter on Lineage (Stage 13 · this treatise 13-01-01): lineage = naturally-obtained uncontaminated seeds · falling within the single continuum of the store-consciousness mental element · the six marks of the absence of lineage — bodhisattva lineage and śrāvaka lineage are the same in format (the Section on Ascertainment: 「如成立聲聞種性，當知成立菩薩種性」 〔0694c27〕) and different in object of severance (the bodhisattva realizes as well the purity of the cognitive obstruction 〔0478c23〕). The two Chapters on Lineage read together are the root of the ultimate difference of the three vehicles.
- The Chapter on the Lineage of the Powers (Stage 15 · 15-01-08 · this treatise): the Chapter on Lineage broadly clarifies the lineage-by-nature, the Chapter on the Lineage of the Powers inclines to clarify the ten-powers lineage of the cultivated (Kuiji 〔T43n1829 0142b03〕「前是性種，今是習種姓」) — the Chapter on Lineage and the Chapter on the Lineage of the Powers as head and tail of the two lineages of nature / cultivation within a single stage.
- The two lineages of the Cheng Weishi Lun (T31n1585 0048b07): the two lineages, the innate and the cultivated, = the persons able to enter the five stages of penetrating Consciousness-Only; the doctrinal link from this treatise's lineage-meaning to its Consciousness-Only carrying-forward.
- The Section on Ascertainment's ascertainment of the Bodhisattva Stage · the Chapter on the Ascertainment of Lineage-Nature (T30n1579 0694c27): the in-treatise parallel (present · opposite to the Pratyekabuddha Stage, which has no ascertainment).
- Alternate translations: Dharmakṣema's Sūtra on the Bodhisattva's Ground, Chapter on the Lineage-Nature 〔T30n1581 0888a–0889b〕 · Guṇavarman's Sūtra on the Bodhisattva's Good Discipline, Chapter on the Nature of Good Conduct 〔T30n1582 0962b–0964a〕 — two complete ancient-master translations; the three-family collation is under Heading II.
Cross-reading is by stable citation (canon number · fascicle · page-anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 Basic Section (base text): the Chapter on Lineage from 〔T30n1579 0478b10 chapter title〕 to 〔0480b23, ending before the Chapter on the Arousing of the Mind〕. What is lineage 0478c12 · the two lineages 0478c13–c15 · alternate names 0478c17 · subtle/coarse 0478c19 · surpassing the two vehicles, realizing the purity of the two obstructions 0478c20–c23 · the lineage-marks of the six perfections 0479a11 · the four conditions 0480b18 · the absence of lineage 0480b21.
- Alternate translations: Dharmakṣema T1581, Chapter on the Lineage-Nature 〔0888a10–0889b27〕.
- Jinaputra T1580: the Bodhisattva Stage (great practice, great fruit) 〔T30n1580 0887b29–0887c02〕.
- Dunlun T1828: the Chapter on Lineage 〔T42n1828 0485c–0489a〕.
- Kuiji T1829: the Chapter on Lineage 〔T43n1829 0128c06–0130c14〕.
- Section on Ascertainment 〔T30n1579〕: the ascertainment of the Bodhisattva Stage 0694c25 · the Chapter on the Ascertainment of Lineage-Nature 0694c27.
- Cheng Weishi Lun T1585: the two lineages 〔T31n1585 0048b07–b11〕.
- Collation: the span of the Chapter on Lineage (0478b10–0480b23) carries 18 Taishō base-text collation notes, fully enumerated (Heading II (iii) · all body-anchors located · the base follows the CBETA character-readings · none rises to a critical-edition emendation); the Taishō editors' 28 Sanskrit conjectural notes are not adopted; one CBETA character-restoration point (0479009 情/請, the base text follows CBETA reading 情 · the Taishō original print reads 請) is recorded; both readings recorded (the stated base reading is adopted); the 姓/性 variant graph runs through the whole chapter (four occurrences), recorded and not adjudicated.