瑜伽論記 12.267

12.267

隨好中，云上下齒鬘等者，上下齒如冠華鬘，並皆殊妙也。𪙫腭為一，舊論分二者，謬。角鬢兩耳為四者，舊論云：兩鬢兩角兩耳故即為六。今角鬢各一，分耳為二，故為四好。第二得滿位中，此文分明說從初地已上即得相好漸漸增勝，乃至坐菩提座方乃證得餘之十行功德。若圓滿者至佛方得。若下劣者，先菩薩時亦已成熟。言又此一切菩提資糧，略有二種謂去菩提，若遠若近者，謂未得相好名遠即住地前，若得相好名近謂得入地以上，何以得知者？即次前辨入淨勝意樂地諸相隨好已得異熟，故知地前不得實報相好。又此卷後文云：相好若對種姓地唯有種子依身。在解行地修彼方便，若在勝意樂地乃名為得，諸上地名清淨，在佛地得善淨無上。

Among the secondary signs, regarding 'the upper and lower rows of teeth are like a garland, etc.': the upper and lower teeth are like an ornamental flower garland, and all are extraordinarily wonderful. The gums and palate are one; the older treatise divides them into two, which is an error. Temples and ears being four: the older treatise says, 'two temples, two crowns, two ears, hence six.' Now there is one temple and one crown, and the ears are divided into two, hence four secondary signs. In the second part, on the stage of attainment and fulfillment: this text clearly states that from the first bhūmi onward, one attains the marks and secondary signs, which gradually become increasingly superior, until seated on the bodhimanda one finally realizes the remaining ten practices of virtue. As for their complete perfection, it is obtained only upon reaching buddhahood. If inferior, they were already matured earlier during the stage of a bodhisattva. As for the statement 'Furthermore, all these requisites for bodhi are briefly of two kinds, namely distant from or close to bodhi': not having obtained the marks and signs is called 'distant,' which refers to abiding prior to the stages; having obtained the marks and signs is called 'close,' which refers to having entered the stages and above. How is this known? Because just prior to this, it was distinguished that upon entering the stage of pure and superior resolve, one has already obtained the maturation of the marks and secondary signs; thus we know that prior to the stages, one does not obtain the marks and signs of real karmic retribution. Furthermore, a later passage in this fascicle states: if the marks and signs are compared to the stage of the gotra, there are only seeds dependent on the body; in the stage of practice of resolution, one cultivates their means; if in the stage of superior resolve, it is called 'attainment'; in the higher stages it is called 'pure'; in the Buddha-stage it is called 'well-purified and unsurpassed.'