瑜伽論記 8.337

8.337

前中，景云：法爾本有無漏種子是種姓體，依此種子修行六度，表示菩薩有種姓體名為種姓相。六度體性者，法施財施即用無貪善根相應思業及所發身語共起五蘊為體。無畏施者，即用無瞋善根相應思等五蘊為體，若據檀義攝於六，則用三善根所發三業一切善法以為體，施戒有三聚，則用一切善法為體。忍中，他不饒益忍以無瞋為體，安受苦忍。三藏云精進為性，亦可以智推業故能安忍即智為性，法忍思惟解忍智慧為性，同時共起亦五蘊為體，精進剋性用靜慮精進數為體，若取俱生三業是則五蘊並是精進，靜慮用別境中定數為體，因定所生功德法門並名靜慮，慧用別境中慧數為體，十波羅蜜中後之四度是緣俗智，第六般若是緣理智，若唯立六度，則第六中通真俗也。泰云：無始已來所作施等雖非蜜多，而是蜜多相由此相故令他比知，身中實有菩薩種姓。

Regarding the former part, Jing says: The naturally and fundamentally existing untainted seeds are the substance of the gotra. Practicing the six perfections based on these seeds and making manifest that the bodhisattva possesses the substance of the gotra are called the signs of the gotra. As for the intrinsic nature of the six perfections: the gift of the Dharma and the gift of wealth take as their substance the mental karma of intention associated with the wholesome root of non-greed, as well as the bodily and vocal actions arising therefrom together with the co-arising five aggregates. The gift of fearlessness takes as its substance the intention associated with the wholesome root of non-hatred, along with the other five aggregates. If we consider the meaning of giving as subsuming all six, it takes as its substance the three karmas and all wholesome dharmas generated by the three wholesome roots; giving and morality possess the three clusters, and thus take all wholesome dharmas as their substance. Among patiences, patience toward harm caused by others takes non-hatred as its substance; regarding the patience of enduring suffering, the Tripiṭaka Master says that vigor is its nature, or it may take wisdom as its nature because it is able to patiently endure through wisdom inquiring into karma; the patience of examining and understanding the Dharma takes wisdom as its nature, and co-arising simultaneously, it also takes the five aggregates as its substance. As for vigor, strictly speaking, it takes the mental factors of meditative stabilization and vigor as its substance; if one takes the co-nascent three karmas, then all five aggregates are vigor. Meditative stabilization takes the factor of concentration among the determinate mental factors as its substance, and the virtuous Dharmas arisen by virtue of concentration are all called meditative stabilization. Wisdom takes the factor of wisdom among the determinate mental factors as its substance. Among the ten pāramitās, the latter four perfections are conventional wisdom that objectifies the conventional; the sixth, prajñā, is wisdom that objectifies the principle. If only six perfections are established, then the sixth encompasses both the real and the conventional. Tai says: Although the giving and so forth practiced from beginningless time are not perfections (pāramitā), they are the signs of perfections. By virtue of these signs, they enable others to infer that the bodhisattva gotra truly exists within their person.