大般若波羅蜜多經般若理趣分述讚 2.71

2.71

讚曰：此即第二明三乘位。初二地中略有二釋：一云淨觀地在解脫分位及前三善根，種性地唯在世第一法。故《婆娑》云「有說種性地法，亦可說有退」。二解云淨觀地唯在解脫分位，未為諦觀。種性未定，但淨修心觀身受等，故名淨觀。種性地通在四善根，煗等位中種性方定，不可轉故。第八地謂預流向，從阿羅漢向前數故，即住見道前十五心。具見地者謂預流果，此位具足十六心故。薄地謂一來，於欲界九品惑已斷六品故。離欲地謂不還，決定全離欲界惑故。已辦地者謂阿羅漢，我生已盡所、作已辦故。餘之三地，隨名釋義。前唯一乘，今通師弟長短作說，故十地別。

The Commentary says: This is the second [section], explaining the stages of the three vehicles. Regarding the first two stages, there are briefly two interpretations: The first says that the stage of pure contemplation is at the stage of the aids to liberation and the first three wholesome roots, while the stage of lineage is exclusively at the highest mundane dharmas. Therefore the Vibhāṣā says: 'Some say that for the dharmas of the stage of lineage, it can also be said that there is retrogression.' The second explanation says that the stage of pure contemplation is exclusively at the stage of the aids to liberation, where contemplation of the truths has not yet occurred; since the lineage is not yet fixed, one simply purifies the mind to contemplate the body, feelings, and so forth, and hence it is called 'pure contemplation'. The stage of lineage extends across the four wholesome roots; only at the stages of heat and the rest is the lineage fixed and incapable of being altered. The eighth stage refers to the candidate for stream-enterer; because it is counted forward from the arhat, it consists in abiding in the first fifteen moments of mind in the path of seeing. The stage of complete view refers to the fruit of stream-enterer, because in this stage all sixteen moments of mind are complete. The stage of attenuation refers to the once-returner, because among the nine grades of delusion of the desire realm, six grades have already been severed. The stage of freedom from desire refers to the non-returner, because one has definitively and completely separated from the delusions of the desire realm. The stage of what had to be done being done refers to the arhat, because 'birth has been exhausted for me and what had to be done has been done.' The remaining three stages are explained according to their names. Previously it was only the One Vehicle; now the teaching is presented in a manner that encompasses both teachers and disciples, in length and brevity, and therefore the ten stages are distinguished.