成唯識論述記 10.179

10.179

述曰：十三、分位分別門。三劫得名別，一行中修一行，一行中修一切行，一切行中修一切行別，如前已說。然未入劫時，同已初入，但名波羅蜜多，已成佛竟亦同。第三劫名大波羅蜜多，《解深密》、七十八說：勝解行地名波羅蜜多。此中復言「初無數劫」，明煖等位唯在初劫，又四十七、八．九等說勝解地。《對法》、《攝論》等說，從堅固心至極喜地，解行地攝；彼復說解行地是初劫。由多理故，四心唯初劫，《對法》第十一說：「持、任、鏡、明、依中」。言滿已者，是滿心學，非第二劫。如言「三劫滿已修相好業」，非於劫外方修相好，相好非三劫攝，數如上說。大文上來，第一已十三門分別度訖。

The Commentary states: Thirteenth, the section distinguishing the developmental stages. The distinctions in names obtained in the three kalpas—cultivating one practice within one practice, cultivating all practices within one practice, and cultivating all practices within all practices—are distinct as explained before. However, before entering the kalpas, it is the same as having just entered them, and they are merely called "pāramitā"; after one has attained Buddhahood, it is also the same. In the third kalpa, they are called "great pāramitā". The Saṃdhinirmocana-sūtra and fascicle seventy-eight [of the Yogācārabhūmi] state that the stage of resolute conduct is called "pāramitā". Here it also says "the first incalculable kalpa", clarifying that the stages of warmth and so forth are solely within the first kalpa; also, fascicles forty-seven, forty-eight, forty-nine, and so forth speak of the stage of resolute conduct. The Abhidharma-samuccaya-vyākhyā, Mahāyānasaṃgraha, and so forth state that from the resolute mind up to the Joyful Ground is subsumed under the stage of resolute conduct; they further state that the stage of resolute conduct is the first kalpa. Due to many lines of reasoning, the four minds belong solely to the first kalpa. Fascicle eleven of the Abhidharma-samuccaya-vyākhyā says: "Among holding, bearing, mirroring, illuminating, and relying." As for saying "when they are completed", this refers to completing the mind's training, not to the second kalpa. Just as it is said, "having completed the three kalpas, one cultivates the karma of the major and minor marks", it does not mean that one cultivates the marks outside the kalpas; the marks are not un-subsumed by the three kalpas, and the count is as explained above. Up to this point in the main text, the perfections have been analyzed in thirteen sections in the first major division.