成唯識論述記 9.467

9.467

述曰：菩提分等，等取禪支、十八不共法、諸相、隨好等，自利行攝。然四十三說，六度唯自利，四攝利他故，四種攝事、四無量等，等取神通、大悲、不護、三念住，皆利他行攝。此中所望總聚，一向多分為論，非依體性。依體性者，應四句分別，或唯自利，謂相、隨好等；或唯利他，謂四攝等；或自他利，六波羅蜜等。布施等中，亦俱利故；或俱非利，便非功德。六到彼岸，下自廣解菩提分法，謂四念住、四正斷、四神足、五根、五力、七等覺支、八聖道、支三十七種，如《對法》第十抄。四攝，如《大論》四十三，謂布施、愛語、利行、同事，以十門分別。四無量，謂慈、悲、喜、捨，如《對法》第十三等抄及《別抄》解。四十九說：從勝解行地乃至到究竟地，有四種菩薩行：一、波羅蜜多；二、菩提分法；三者、神通；四、成熟有情行。即彼又說：三十二相、八十隨好在種姓地，唯有種子依身而住，明知種姓住未入僧祇，若在勝解行地，始能修彼，能得方便。若在清淨增上意樂地中，乃名為得，在諸餘地，轉勝清淨，在如來地善淨無上。又云：若諸不共佛法，下劣者，先菩薩時亦已成就，至佛之時善淨圓滿。又此一切菩提資糧有遠、有近。遠者，謂去菩提果遠，即未獲得諸相、隨好異熟果時，在地前也。近者，去菩提近，謂初獲得諸相、隨好異熟果時，從此已上展轉清淨。依此等文，故知初劫中修一切菩薩行、一切菩提分法，雖少分得未名為證，未得無漏，未名得異熟果，未淨勝故。

The Commentary states: "The factors of awakening, etc."—"etc." includes the limbs of dhyāna, the eighteen unshared dharmas, the marks, the secondary signs, and so forth, which are subsumed under practices for one's own benefit. However, the forty-third fascicle [of the Yogācārabhūmi] states that the six perfections are exclusively for one's own benefit, whereas the four means of attraction are for benefiting others; therefore the four articles of attraction, the four immeasurables, and so forth—"etc." including spiritual superknowledges, great compassion, unguardedness, and the three applications of mindfulness—are all subsumed under practices that benefit others. Looking at the aggregate as a whole here, this discussion is framed largely as a predominant generalization, not on the basis of their fundamental nature. If based on their fundamental nature, they should be distinguished into four alternatives: either solely for one's own benefit, namely the marks, the secondary signs, and so forth; or solely for benefiting others, namely the four means of attraction and so forth; or benefiting both oneself and others, namely the six pāramitās and so forth, since giving and the like also benefit both; or benefiting neither, in which case they would not be virtues at all. The six pāramitās will be extensively explained below. The factors of awakening refer to the thirty-seven kinds: the four applications of mindfulness, the four correct strivings, the four bases of psychic power, the five faculties, the five powers, the seven limbs of awakening, and the eight limbs of the noble path, as explained in the notes on the tenth fascicle of the Abhidharma-samuccaya-bhāṣya. The four means of attraction are as in fascicle forty-three of the Great Treatise [Yogācārabhūmi]: namely giving, affectionate speech, beneficial conduct, and common purpose, analyzed through ten gates. The four immeasurables are benevolence, compassion, sympathetic joy, and equanimity, as explained in the notes on the thirteenth fascicle of the Abhidharma-samuccaya-bhāṣya and in the Supplementary Notes. Fascicle forty-nine states: from the stage of aspirational practice up to the culminating stage, there are four kinds of bodhisattva practices: first, the perfections; second, the factors of awakening; third, spiritual superknowledges; and fourth, the practice of maturing sentient beings. That same text also says: the thirty-two marks and eighty secondary signs exist in the stage of lineage merely as seeds residing depending on the body, from which we clearly know that dwelling in the lineage has not yet entered the asaṃkhyeya [kalpas]; if in the stage of aspirational practice, one first becomes able to cultivate them and can attain skillful means. Only in the stage of purified superior resolve are they said to be attained; in the remaining stages they become increasingly pure, and in the stage of the Tathāgata they are exquisitely pure and unsurpassed. It also says: if the unshared Buddha-dharmas are inferior, they are already accomplished earlier in the bodhisattva stages, and upon reaching Buddhahood they become exquisitely pure and complete. Furthermore, all these provisions for awakening have remote and proximate aspects. The remote aspect refers to being far from the fruit of awakening, namely the time prior to the bhūmis, when one has not yet obtained the maturation-fruits of the marks and secondary signs. The proximate aspect refers to being close to awakening, namely when one first obtains the maturation-fruits of the marks and secondary signs; from this point onward they become progressively purer. Relying on these passages, we know that although all bodhisattva practices and all factors of awakening are cultivated during the first kalpa, their partial acquisition is not yet called realization; not yet having attained the anāsrava, it is not yet termed the acquisition of the maturation-fruit, because it is not yet pure and superior.