瑜伽論記 16.315

16.315

次辨後因，如其次第度三界故，立三遍智。基云：此中或二，謂預流者，超越取第四果者，或三，謂超越不還人，後離色無色欲故，或四，謂預流者次第取，後離三界欲故。大乘中，見道唯一品。所以如此或五者，即預流四諦為四。大乘亦不須分，界地別時但一諦為一剎那故，或四超越取阿羅漢果故五，或六者，即見道二乘通有三心，修道有三故，或七今見道四諦修道三，故七，或九，如文。隨順理門或十，如十地諦，此中無一者八者。

Next, distinguishing the latter cause: because of progressively transcending the three realms in their proper sequence, three thorough knowledges are established. Ji says: here there may be two—meaning stream-enterers who skip stages to attain the fourth fruit; or there may be three—meaning persons who skip stages to non-returning and afterward become detached from desire for the form and formless realms; or there may be four—meaning stream-enterers who attain fruits in sequence and afterward become detached from desire for the three realms. In the Mahāyāna, the path of seeing constitutes only a single stage. As for why it may be five in this manner: that is the stream-enterer's four truths making four—in the Mahāyāna there is also no need to divide them, for when realms and stages are distinguished, each truth lasts only a single moment; or four who skip stages to attain the arhat fruit, thus making five; or six: namely, in the path of seeing, the two vehicles universally have three minds, and the path of cultivation has three, hence there are six; or seven: now the four truths of the path of seeing and three for the path of cultivation make seven; or nine, as in the text. According to the pedagogical approach of provisional conformity, there may be ten, like the truths of the ten stages. None in this context are one or eight.