瑜伽論記 1.112

1.112

此中境行果三無等，配十七地。前九地是三乘境，次六地是三乘行，後二地是三乘果。觀境起行，方證果故，境九為三。初二地是境體，一切皆以識為體故。次三地是境相，下上麁細，境相異故。後之四地是境界位，定俱不俱，心有無故，體二易知、難知為前後，相三麁細，成三品為前後，位四中欲界名不定地。上二界名定，頌三摩地俱非言在也。心與定俱名為地，與定不俱，名不定地故，定勝故在前，散劣故在後。九次第定中，前八有心地故先說，後一名無心地故後說。就行六地中，初三通行，三乘皆修三慧行故，初中後起，以為前後，後三別行，隨機修法，成自乘故，劣勝小大方便根本以為前後，果二地中。若依二乘，因亡果亦亡，果立二門，以為前後。若主佛身，菩提涅槃分成兩異，以為前後。

Here, object, practice, and fruition, these three unmatched [divisions], are apportioned to the seventeen stages. The first nine stages are the objects of the three vehicles; the next six stages are the practices of the three vehicles; the last two stages are the fruits of the three vehicles. Because one contemplates the object and generates practice, and only then realizes the fruit, the nine [stages of] objects are divided into three. The first two stages are the substance of the object, because all take consciousness as their substance. The next three stages are the marks of the object, because the lower and higher, coarse and subtle marks of the object differ. The latter four stages are the states of the objective realm, because of absorption being conjoined or unconjoined, and mind being present or absent. The two of substance are arranged earlier and later by being easy to know and difficult to know; the three of marks, coarse and subtle, form three grades as earlier and later; among the four of state, the desire realm is called the stage of non-absorption. The upper two realms are called absorption; the verse stating "conjoined with samādhi or not" is present. When mind is conjoined with absorption, it is called a stage; when unconjoined with absorption, it is called the stage of non-absorption; therefore, because absorption is superior it comes before, and because distraction is inferior it comes after. Among the nine successive absorptions, the first eight are stages with mind and therefore spoken of first; the last one is called the stage without mind and therefore spoken of last. In the six stages of practice: the first three are common practices, because the three vehicles all cultivate the practices of the three wisdoms; they arise at the beginning, middle, and end, making for earlier and later; the latter three are distinct practices, cultivating dharmas according to disposition to accomplish one's own vehicle; inferior and superior, small and great, means and fundamental, make for earlier and later. In the two stages of fruit: if based on the two vehicles, when the cause is extinguished the fruit is also extinguished, establishing two gates of fruit as earlier and later; if taking the Buddha-body as primary, bodhi and nirvāṇa are divided as two distinct [fruits], making for earlier and later.