瑜伽論記 11.437

11.437

菩提自性者，二斷、二智也。菩提方便者，六度。地前六度未亡，三輪隨他而轉，除捨彼故。發起六相，新善決定者，總舉數也。此決定相入地創證名為新善。若依舊論有一二等數。十地論云：初名觀相善決定，真如觀一味相故，如經無雜故；二、真實善決定，非一切世間境界，出世間故，如經不可見故；三、勝善決定，乃至如經廣大如法界故；四、因善決定。有二種因，一成無常愛果因善決定，是因如虛空，依是生諸色，色不盡故，如經究竟如虛空故，二當果因善決定，得涅槃道，如經盡未來際故；五、大善決定，隨順作利益他，如經覆護一切眾生界故；六、不怯弱善決定，入一切諸佛地，不怯弱故，如經佛子是諸菩薩能入三世起地故。此中初云內證修性菩薩大願超過一切餘白淨願者，景云：謂無分別起內證發心一味無雜故超餘佛，是彼第一觀相。基云：謂佛求菩提無雜願也，則以後得智觀為也。二云：無等不共果等者下，不能齊故具無等，不與下同復具不共，是彼地前修習所成故具為果，雖同世間境如經不可見故，則此彼中第二真實善決定。三云：隨護一切有情苦故，不共一切聲聞獨覺者，景云：是彼第五雜大善決定。測云：是彼第三勝善決定。四云：雖一剎那乃至可愛之果者，景云：是彼勝善決定。測云：是彼第四因善決定。五云：又此大願無變無盡等者，景云：是彼第四因善決定。測云：是彼第五大善決定。基云：地論第五大善經云：覆護一切生界看，經形勢當此次第三隨救一切有情者是，彼第三經言廣大如法界是此第五，謂得無盡之願不可退轉廣大如法界也。六云：又是勝分隨後邊際極大菩提者，則彼第六不怯弱決定，謂此佛是勝分能隨後邊際能窮大極菩提入三世智地，三世智地則佛果也，得大菩提能不怯也，不於大菩提而生怯也。基判六中，前三是後得智，後三通二智也。

Regarding 'the intrinsic nature of bodhi': it refers to the two abandonments and the two wisdoms. 'Skillful means of bodhi': the six perfections. Prior to the grounds, the six perfections are not yet eliminated [of distinctions], and the three wheels operate following others; it is in order to discard them that one arouses the six marks. 'New wholesome certainties': this collectively cites their number. These characteristics of certainty, upon entering the grounds and newly realizing them, are called new wholesome [certainties]. If relying on the old treatise, there are numbers such as one and two. The Daśabhūmika-śāstra states: 'The first is called the certainty of the goodness of contemplating characteristics, because the contemplation of tathatā is of one-taste characteristic, as the sūtra says: "unmixed"; second is the certainty of true goodness, because it is not an object of any worldly realm, being supramundane, as the sūtra says: "invisible"; third is the certainty of superior goodness, up to as the sūtra says: "vast as the Dharma realm"; fourth is the certainty of causal goodness. There are two kinds of causes: one is the certainty of causal goodness that accomplishes impermanent, agreeable fruits; this cause is like empty space, relying on which all forms are produced, and because forms are endless, as the sūtra says: "ultimate as empty space"; the second is the certainty of the cause of future fruition, attaining the path to nirvāṇa, as the sūtra says: "exhausting the limits of the future"; fifth is the certainty of great goodness, according with and producing benefits for others, as the sūtra says: "covering and protecting the realm of all sentient beings"; sixth is the certainty of unshrinking goodness, entering the ground of all buddhas because one is unshrinking, as the sūtra says: "disciples of the Buddha, these bodhisattvas are able to enter the ground of arousing the three times".' Here, the first says: 'The great vow of the bodhisattva of inward realization and cultivation of nature surpasses all other pure and white vows.' Jing says: this means that nonconceptually arousing the inward realization of the aspiration of mind is of one taste and unmixed, thus surpassing other buddhas; it is that first [certainty], of contemplating characteristics. Ji says: it means the unmixed vow of seeking bodhi by the Buddha, which is taken as the contemplation by subsequent attainment wisdom. The second says: 'Unequaled and uncommon fruition,' etc. Because the lower cannot equal it, it possesses 'unequaled'; not being shared with the lower, it also possesses 'uncommon'; being accomplished by cultivation prior to the grounds, it is possesses of being a fruition. Although shared as an object of the world, as the sūtra says it is 'invisible'; thus this is the second, the certainty of true goodness, in that [treatise]. The third says: 'Because of protecting against all sentient beings' suffering, it is not shared with any śrāvakas or pratyekabuddhas.' Jing says: this is that fifth, the certainty of mixed great goodness. Ce says: this is that third, the certainty of superior goodness. The fourth says: 'Even for a single moment, up to agreeable fruits.' Jing says: this is that third, the certainty of superior goodness. Ce says: this is that fourth, the certainty of causal goodness. The fifth says: 'Furthermore, this great vow is unalterable and inexhaustible,' etc. Jing says: this is that fourth, the certainty of causal goodness. Ce says: this is that fifth, the certainty of great goodness. Ji says: The fifth in the Daśabhūmika-śāstra, great goodness, where the sūtra says 'covering and protecting all realms of sentient beings'—looking at the flow of the sūtra, it corresponds to this next third, 'saving all sentient beings accordingly'; that third where the sūtra says 'vast as the Dharma realm' is this fifth, meaning obtaining an inexhaustible vow that cannot retrogress and is vast as the Dharma realm. The sixth says: 'Furthermore, this is the superior division, following to the final limit of supreme bodhi.' Then this is that sixth, unshrinking certainty, meaning that this Buddha is the superior division, able to follow to the final limit, able to exhaust supreme bodhi and enter the wisdom ground of the three times; the wisdom ground of the three times is the fruit of buddhahood, and attaining supreme bodhi one is able not to shrink, not generating shrinkage regarding supreme bodhi. In Ji's determination of the six: the first three are subsequent attainment wisdom, and the latter three pertain to both wisdoms.