瑜伽論記 11.440

11.440

地論釋相經文，則攝為二：初住安住合作說分，入分具初住，住分名安住，地滿分名校量勝分，則是出分。就說中有三：一、住分；二、釋具；三、安住。住中差別有四十句，分四：一、依何身；二、為何義；三、以何因；四、有何相。與此論四相大同，其所異者，彼中何身者初地發心依初地身，此中明解行人，所以然者？此中欲明十三住次第相生故以解行為發心人也。此中，何相發心者，問發心體相。何所緣慮者緣何境界而發心耶？何狀何相何自性起者，問發心狀及以自性準下答文，初地菩薩速疾發起菩提資糧隨順及利他所作隨順及二果隨順，答發心狀。廣大願心者，答何自性起也。有何勝利者，問其勝利。

The scripture passage explaining the characteristics in the Daśabhūmika-śāstra is subsumed into two: the initial dwelling and the settled dwelling are combined as the section of exposition; the entering part constitutes the initial dwelling, the dwelling part is called the settled dwelling, and the stage's fulfillment part is called the section of comparative superiority, which is the exiting part. Within the exposition there are three parts: first, the dwelling part; second, the explanatory instruments; third, the settled dwelling. Within the dwelling, there are forty distinct phrases, divided into four: first, based on what embodiment; second, for what purpose; third, by what cause; fourth, possessing what characteristics. These largely agree with the four aspects in this treatise. What differs is that in that text, 'what embodiment' refers to generating the mind in the first stage based on the embodiment of the first stage, whereas here it explains the practitioner in [the stage of] practice through understanding. Why is this so? Because here it intends to explain the sequential arising of the thirteen dwellings, it therefore takes the practitioner of practice through understanding as the one who generates the mind. Here, 'with what characteristics is the mind generated?' asks about the essential characteristics of generating the mind. 'What is the cognitive object?' asks what sphere is taken as object in generating the mind. 'With what manner, what characteristics, and from what intrinsic nature does it arise?' asks about the manner of generating the mind and its intrinsic nature; in accordance with the reply below, 'the first-stage bodhisattva swiftly initiates conformity with the provisions for bodhi, conformity with actions benefiting others, and conformity with the two fruitions' answers the manner of generating the mind; 'the vast aspiration-mind' answers what intrinsic nature it arises from. 'What superior benefits are there?' asks about its superior benefits.