瑜伽論記 18.376

18.376

得修者，依毘曇有法前得，得未來法屬於自已，增明義說修說名得修。今大乘中如十想中，隨一想現行引發彼所有餘不現前想，種子令其增盛自在成熟，故名得修，或自地行隨一現行，熏發自地下地行種子皆令增長，亦是得修，或世間行現起，通能引發世出世行種子令增，此據聖人，或出世法現起通，能引發世出世種令其增勝，謂入見道修彼七方便種令增，名見道眷屬，修修位中起不名解脫分等。

Regarding cultivation of attainment: according to the Abhidharma, there is attainment prior to dharmas; attaining future dharmas belongs to oneself, and through the sense of increasing and clarifying, it is called cultivation, termed "cultivation of attainment". Now in the Mahāyāna, just as among the ten notions, any single notion that is active induces the seeds of all its other non-manifest notions to become potent, sovereign, and mature, which is therefore called "cultivation of attainment". Alternatively, when any practice belonging to one's own stage becomes active, it perfuses and induces the seeds of practices belonging to its own stage and lower stages to all increase, which is also "cultivation of attainment". Or, when worldly practices manifest, they can generally induce the seeds of worldly and transworldly practices to increase; this is based on noble beings. Or, when transworldly dharmas manifest, they can generally induce worldly and transworldly seeds to become superior and increase; that is, entering the path of seeing cultivates the seeds of those seven preliminary means to make them increase, called the retinues of the path of seeing; when arising in the stage of cultivation, they are not called aids to liberation, and so forth.