成唯識論演祕 4.718

4.718

按彼第三云：一、自性善，謂信等十一。二、相屬善，謂彼相應法。三、隨逐善，謂彼諸法習氣。四、發起善，謂彼所發身業、語業。五、第一義善，謂真如。六、生得善，由先串習生便即起，不假思惟。七、方便善，親近善友思惟方起。八、現前供養善，謂對三寶興供養業。九、饒益善，謂以四攝饒益有情。十、引攝善，以施戒福引攝生天樂異熟等。十一、對治善，謂厭壞對治等對治二障。十二、寂靜善，謂永斷煩惱，得想受滅，有無餘依涅槃界等。十三、等流善，謂已得寂靜者。由此增上力故，發起勝品神通等世、出世、共、不共功德。

According to its third fascicle, it states: 1. Wholesome by intrinsic nature, referring to the eleven [wholesome mental factors] such as faith. 2. Wholesome by association, referring to the dharmas associated with them. 3. Wholesome by sequence, referring to the latent impressions of those dharmas. 4. Wholesome by origination, referring to the bodily and vocal actions initiated by them. 5. Wholesome in the ultimate sense, referring to suchness. 6. Wholesome by birth, which arises immediately upon birth due to prior conditioning, without requiring deliberate reflection. 7. Wholesome by expedient means, which arises only upon relying on a good friend and reflecting. 8. Wholesome by present offering, referring to initiating acts of offering before the Three Jewels. 9. Wholesome by beneficence, referring to benefiting sentient beings through the four means of embrace. 10. Wholesome by inducement, which uses the merits of giving and morality to induce pleasant karmic maturation such as birth in the heavens. 11. Wholesome by counteractive remedy, referring to counteractive remedies of disgust and the like that remedy the two obscurations. 12. Wholesome by quiescence, referring to the permanent cessation of afflictions, attaining the cessation of ideation and feeling, the realm of nirvāṇa without remainder, and so forth. 13. Wholesome by natural outflow, referring to those who have already attained quiescence: due to this predominant influence, they bring forth superior supranormal powers and other worldly, world-transcending, shared, and unshared qualities.