瑜伽論記 12.214

12.214

第五明以大類小次第相當，聲聞有十二住，景云：一是種姓即在未發心時本有種姓，二在七方便，三在見道乃至初果，第四戒學，第五定學皆在進斷欲界修惑方便道中，第六在斷上三品惑，第七在斷中品三惑，第八斷下三品惑，此三是慧，第九已得四根本定與彼無色為加行道，第十是三無色，以三無色有真無漏捨一切相名無相住，十一從斷非想九無礙及得滅定，十二是阿羅漢果真實諦，攝論疏中亦作此判，以小乘十二但類菩薩學地十二住，不取第十三如來住。釋家又解：依未至定離欲初禪初禪方便道名第九，以四根本禪為第十，以捨欲界種種非法相故即取四空乃至非想，第九無礙及得滅定為第十一，無學為第十二，前八如故。泰云：初住是五停總別解脫分善，此就習種姓說，若解性種亦通無始生死，第二住是煖等四位與見道為加行也，第三在真相見道戒定慧三學位者得初果已後起勝進道時為欲修惑，復修習戒定慧三學則為三住也，後之四住大同釋家。又解：基云：如諸聲聞乃至第四住亦爾者，此中聲聞非得初果住時如菩薩第四住，菩薩第四住在第二地離初地故。今準聲聞在初果進趣心中為論，故與菩薩相似，又住果時亦得類菩薩以戒得初果亦有故，何故要似菩薩屬初地時名第四住，前解為勝，失所傳故，其下心學慧學準此在進趣心應知。

In the fifth part, clarifying how the great is analogized to the small and their stages correspond: the śrāvaka has twelve abodes. Jing says: 'The first is gotra, which is the innately existent gotra prior to giving rise to the aspiration [for awakening]; the second is in the seven skillful means; the third is in the path of seeing, up to the first fruit; the fourth, the training in morality, and the fifth, the training in concentration, are both within the path of preparation for further abandoning the afflictions of cultivation in the desire realm; the sixth is in abandoning the upper three grades of afflictions; the seventh is in abandoning the middle three grades of afflictions; the eighth is in abandoning the lower three grades of afflictions—these three are wisdom; the ninth is having already attained the four fundamental dhyānas, serving as the path of preparation for the formless; the tenth is the three formless [attainments], which, having genuine taintlessness and relinquishing all signs, are called the abode of the signless; the eleventh is from abandoning the nine unhindered paths of neither-conceptualization-nor-non-conceptualization and attaining the cessation attainment; the twelfth is the arhat fruit, the true truth.' The Commentary on the Mahāyānasaṃgraha also makes this determination, because the twelve of the Hīnayāna merely analogize the twelve abodes of the bodhisattva's stage of training, excluding the thirteenth Tathāgata abode. The commentators give another explanation: based on the threshold concentration, detachment from desire of the first dhyāna and the path of preparation for the first dhyāna is called the ninth; taking the four fundamental dhyānas as the tenth; because of relinquishing the various non-Dharmic signs of the desire realm, taking the four formless attainments up to neither-conceptualization-nor-non-conceptualization, the ninth unhindered path, and the cessation attainment as the eleventh; the stage of no-more-learning as the twelfth; the preceding eight remain as before. Tai says: 'The first abode is the five mental stabilizations and the wholesome roots conducive to liberation, both general and distinct; this is spoken with reference to the acquired gotra; if explained as the innate gotra, it also extends to beginningless saṃsāra. The second abode is the four positions of warmth, etc., serving as the preparation for the path of seeing. The third is in the position of the genuine and apparent path of seeing and the three trainings in morality, concentration, and wisdom: after having attained the first fruit, when one subsequently gives rise to the path of superior progress, in order to [abandon] the afflictions of cultivation of the desire [realm], one further cultivates the three trainings in morality, concentration, and wisdom, which then constitute three abodes.' The subsequent four abodes are largely the same as the commentators' [view]. Another explanation: Master Ji says: 'Regarding the statement "As for the śrāvakas, up to the fourth abode is also like this": here the śrāvaka is not like the bodhisattva's fourth abode when abiding in the attainment of the first fruit, because the bodhisattva's fourth abode is in the second bhūmi, separated from the first bhūmi. Now, determining it on the basis of the śrāvaka in the mind of advancing progress within the first fruit, it is therefore similar to the bodhisattva; furthermore, when abiding in the fruit, it can also be analogized to the bodhisattva, because the first fruit attained by morality is also present. Why must it resemble the bodhisattva belonging to the first bhūmi to be called the fourth abode? The former explanation is superior, as [this one] loses what was transmitted. The training in mind and training in wisdom below should be understood analogously as being in the mind of advancing progress.'