成唯識論述記 9.383

9.383

言三大劫滿已，何故不是佛地攝？又此論四善根中，亦言初劫順解脫滿已修，豈即彼非勝解行攝。滿心修相好，亦是劫中收，滿心修四善根，定是初劫所攝，廣成立此，如《對法》第十一抄。四十八說：有二無數大劫：一者，日夜月等算數時無量，故說名無數；二、如前說超過一切算數，名無數大劫。若說前劫，即經無量無數方證菩提；若說後劫，但三無數方證菩提，不過此量。如《瓔珞經》下卷說：八百里石淨居天衣拂盡，名一大僧祇劫。若上上精進，或轉眾多中劫，或有轉多大劫，決定無轉無數大劫，即釋迦菩薩所超量中劫也。一小三災劫增咸劫數，釋迦菩薩超九劫由翹足故。或言更超十二劫，報聞雪山偈故；或超十一劫，投身餓獸故，如《別抄》會。此時長遠，何日成佛？處夢謂多年，如《攝論》廣說。此後九地全，初地少分是修道，即五頌中第四頌攝。然已前十二住並是因位，第十三最極如來住即究竟道，如來地攝，即五頌中第五頌攝，果位所收。此後十一住，下論廣解，不能預述。有差別者，對〈菩薩地〉及《十地經》，下自廣解。最初二住雖論有文，然不廣解此行相，故今別出之。種姓住即以一切佛法、一切無漏種子為體，未起現行無漏、有漏趣向心故，即通五蘊種子為體。五法中正智，據三性中依他、圓成二性攝，常、無常，漏、無漏別故。第二住以一切佛法、無漏種子，有漏隨順一切現、種功德為性，起順趣心故。此等引證者，如前已說。

When it states that the three great kalpas are completed, why is this not subsumed under the Buddha-stage? Moreover, regarding the four wholesome roots in this treatise, it is also said that they are cultivated after completing the aids to liberation (mokṣabhāgīya) of the first kalpa; how then could that not be subsumed under [the stage of] practice through resolute belief (adhimukticaryā-bhūmi)? The cultivation of the major marks during the state of fulfillment is also included within the kalpas; the cultivation of the four wholesome roots during the state of fulfillment is definitely subsumed within the first kalpa, as fully established in the eleventh [fascicle] of the notes on the Abhidharma-samuccaya-bhāṣya. The forty-eighth [fascicle of the Yogācārabhūmi] states that there are two kinds of incalculable great kalpas: first, the time counted by days, nights, months, and so forth is immeasurable, and hence called 'incalculable'; second, as explained before, exceeding all calculation, it is called an 'incalculable great kalpa'. If one speaks of the former kalpa, it is only after passing through immeasurable incalculable ones that one realizes bodhi; if one speaks of the latter kalpa, it takes only three incalculable ones to realize bodhi, never exceeding this measure. As the second roll of the Yingluo jing states: when a rock of eight hundred li is worn away by brushing it with the robe of a Śuddhāvāsa god, this is called one great asaṃkhyeya-kalpa. If one possesses the highest of superior vigor, one may bypass many intermediate kalpas, or one may bypass many great kalpas, but one definitively never bypasses an incalculable great kalpa; these are the intermediate kalpas that Bodhisattva Śākyamuni bypassed. A small three-disaster kalpa increases and decreases in its count of kalpas; Bodhisattva Śākyamuni bypassed nine kalpas because he stood on one foot. Or it is said that he furthermore bypassed twelve kalpas because he repaid [the Buddha] upon hearing the verse in the Snowy Mountains; or bypassed eleven kalpas because he surrendered his body to a starving beast, as reconciled in the Separate Notes (Biechao). This time being so long and distant, on what day will one attain buddhahood? Remaining in a dream, one speaks of many years, as fully explained in the Mahāyānasaṃgraha. After this, the entire nine stages and a minor portion of the first stage constitute the path of cultivation (bhāvanā-mārga), which is subsumed by the fourth verse among the five verses. However, all the preceding twelve abodes belong to the causal stage; the thirteenth, the most ultimate abode of the Tathāgata, is the path of culmination (niṣṭhā-mārga), subsumed under the Tathāgata-stage, which is subsumed by the fifth verse among the five verses, included in the resultant stage. The eleven abodes following this are broadly explained in the treatise below, so they cannot be described beforehand. Where there are differences, by comparing the Bodhisattvabhūmi and the Daśabhūmika-sūtra, they will be broadly explained below. Although there is text in the treatise regarding the first two abodes, it does not broadly explain their cognitive marks (ākāra); thus they are specially presented here now. The abode of lineage takes all Buddha-dharmas and all anāsrava seeds as its substance; because it has not yet given rise to actualized anāsrava [minds] or to the sāsrava mind that aspires toward [bodhi], it generally takes the seeds of the five skandhas as its substance. Among the five dharmas, it is correct knowledge (samyag-jñāna); regarding the three natures, it is subsumed under the two natures of dependent and consummate, because of the distinctions between permanent and impermanent, sāsrava and anāsrava. The second abode takes all Buddha-dharmas, anāsrava seeds, and all sāsrava actualizations and seeds of meritorious qualities that accord [with liberation] as its nature, because it has given rise to a mind that accords with and aspires toward [bodhi]. The citations and proofs for these are as stated above.