瑜伽師地論略纂 11.48

11.48

舊論〈力性品〉者，舊師云：上來五品明所學法，下十一品明其學行，雖後行亦是法，前是法體，下是方便造修之義，故通名為方便處矣。於中有三：初之一品明其根本攝學方便；次有九品，造緣正學；後之一品，因學成德也。　今則不然。第三學持有十六品：前之五品辨所學，宗明所學，異有能學之人，未明應如何學；第六一品正辨應如是學行；餘之十品正明能學，宗明能學行。以有所學之法，故學持初云「若所學處、說如是學、能修學」，故有三章。若准下，第一品即有生起若所學處文；解五品已，至此〈力種性品〉，後有生起若如是學文。明上來六品訖，解若能修學施品中，初無生起能修學文。以此理准，前之五品，宗明所學處，兼有能學人，下十一品明所學之行，兼明所學法、能學人，即學持初三句若所學處、若如是學，是判品多少。初句明所學法，第二句雖明所學法，未彰應如何學，故次明應如是學。若能修學是所學處，如是學中兼以明之義，此亦分明。未如前解，分為三勝。若所學處、若如是學，前六品初有生起。能修學施品中雖無生起，明未功能亦有結文。故知十品是證學。今言〈力種性品〉者，力謂十力；種姓，即十力之種姓也。前第一〈種性品〉者，通明一切性種姓，未明習成十力種姓；今欲偏明習種姓，故言〈力種姓品〉。前是性種，今是習種姓。

Regarding what the older treatise calls the "Chapter on the Nature of the Powers": the older masters said: The preceding five chapters clarify the dharmas to be studied; the following eleven chapters clarify the practice of studying them. Although the subsequent practice is also a dharma, the former is the essence of the dharmas, while the latter refers to the meaning of provisional cultivation, and therefore they are collectively called the basis of skillful means. Within this, there are three: the first chapter clarifies its fundamental skillful means that subsume the study; the next nine chapters concern undertaking conditions and proper study; the last chapter concerns accomplishing virtues through study. The present [view] is not so. The third, the Practice of Study (śikṣā-caryā), comprises sixteen chapters: the first five chapters distinguish what is to be studied; their principal thesis clarifies what is to be studied, distinct from there being a person capable of studying, and has not yet clarified how one ought to study; the sixth chapter properly distinguishes the practice of how one ought to study in this way; the remaining ten chapters properly clarify the one capable of studying, their principal thesis being the practice of the one capable of studying. Because there are dharmas to be studied, the beginning of the Practice of Study says, "If it is the basis of what is to be studied, explains studying in this way, and being able to cultivate the study"; hence there are three headings. If we go by what follows below: the first chapter already contains the introductory text for "the basis of what is to be studied"; having explained the five chapters, arriving at this "Chapter on the Gotra of the Powers", there is subsequently the introductory text for "studying in this way". Having finished explaining the preceding six chapters, in the Chapter on Giving which explains "being able to cultivate the study", there is initially no introductory text for "being able to cultivate the study". Based on this principle, the preceding five chapters have as their principal thesis the basis of what is to be studied, while additionally encompassing the person capable of studying; the following eleven chapters clarify the practice of what is to be studied, while additionally clarifying the dharmas to be studied and the person capable of studying. Thus the initial three phrases of the Practice of Study—"the basis of what is to be studied", "studying in this way"—delimit the number of chapters. The first phrase clarifies the dharmas to be studied; the second phrase, although clarifying the dharmas to be studied, has not yet revealed how one ought to study, and therefore next clarifies that one ought to study in this way. "Being able to cultivate the study" is the basis of what is to be studied; the meaning of also clarifying it within "studying in this way" is also clear here. It is not as the previous explanation had it, divided into three superior sections. "The basis of what is to be studied" and "studying in this way" have introductory remarks at the start of the first six chapters. Although in the Chapter on Giving "being able to cultivate the study" lacks an introductory remark, in clarifying subsequent functions there is also a concluding passage. Thus we know that the ten chapters are the realization of study. Now, as for "Chapter on the Gotra of the Powers": *powers* refers to the ten powers; *gotra* is the gotra of the ten powers. The previous first chapter, the "Chapter on Gotra", generally clarified the innate gotra of all, without yet clarifying the gotra that cultivates and accomplishes the ten powers; now, wishing specifically to clarify the acquired gotra (samudānīta-gotra), it says "Chapter on the Gotra of the Powers". The former was the innate gotra (prakṛtistha-gotra), whereas the present is the acquired gotra.