成唯識論述記 3.712

3.712

述曰：此第三理。《十地論》說：初地至六地名為少行，第七地名大行，八地已去名為廣行，前六地一行中，修一切行，是故名少。第七地雖亦然，以能即空方便智，發起有中殊勝行，勝前六地，故立大名。前五地中，雖合此難合真俗雙行，然極用功方始能起。此第七地雖未任運，少用功力即能現前，故與前異，立其大名。八地以去，一切行中修一切行，故名為廣。然舊《地持》云：勝解行已去名少，初地至六地名大，七地已去名廣，以見道前，一行中修一行，故名少。次六地中，於一行中修一切行，故名為大。七地已去，真俗雙行名為廣，所望不同，不相違也。今〈菩薩地〉、《瑜伽》四十八卷說：初劫名波羅蜜多，第二劫名近波羅蜜多，第三劫名大波羅蜜多，此約波羅蜜多別，亦不相違。然初地已前，於六波羅蜜一行中修一行。初地已去，於六波羅蜜一行中修一切行。八地以去，一切行中修一切行。七地已前，唯於六度，唯有修一，以一切行而莊嚴之。八地已去，於萬行中具修萬行。然所修願、力、智度，漸次勝前，別立其名，非唯修此。今第三證與彼文同。

The Commentary states: This is the third logical ground. The Daśabhūmika-śāstra states: from the first stage to the sixth stage is called "minor practice"; the seventh stage is called "great practice"; and from the eighth stage onward is called "vast practice." In the first six stages, within a single practice they cultivate all practices, and therefore it is called "minor." Although the seventh stage is also like this, because by means of the wisdom of skillful means of being directly in emptiness it generates superior practices within existence, surpassing the preceding six stages, it is established with the name "great." In the first five stages, although they integrate this hard-to-integrate dual practice of the ultimate and conventional, they can only initiate it through intense exertion. In this seventh stage, although it is not yet spontaneous, with slight effort it is able to appear before them; thus, differing from the preceding, it is established with the name "great." From the eighth stage onward, within all practices they cultivate all practices, and therefore it is called "vast." However, the old Bodhisattvabhūmi states: from the stage of resolute conduct onward is called "minor"; the first stage through the sixth stage is called "great"; from the seventh stage onward is called "vast." Because prior to the path of seeing, within a single practice one cultivates a single practice, it is called "minor." In the subsequent six stages, within a single practice one cultivates all practices, so it is called "great." From the seventh stage onward, the dual practice of the ultimate and conventional is called "vast." The perspectives being different, they do not conflict. Now, the "Bodhisattvabhūmi" in the forty-eighth fascicle of the Yogācārabhūmi says: the first kalpa is called "pāramitā"; the second kalpa is called "upa-pāramitā"; the third kalpa is called "mahā-pāramitā." This is distinctions regarding pāramitās, and likewise does not conflict. Prior to the first stage, within the single practice of the six pāramitās one cultivates a single practice. From the first stage onward, within the single practice of the six pāramitās one cultivates all practices. From the eighth stage onward, within all practices one cultivates all practices. Prior to the seventh stage, only within the six pāramitās does one cultivate one, adorning it with all practices. From the eighth stage onward, among the myriad practices one fully cultivates the myriad practices. However, the cultivated pāramitās of aspiration, power, and knowledge progressively surpass the preceding, so they are separately named, not that one cultivates only these. The third proof here agrees with that text.