瑜伽論記 16.515

16.515

前中，景云：如聲聞地說，教悟瑜伽等十三種，即是三乘解脫分善根，望彼聖道為遠方便，名資糧道。偏約聲聞地說，似當聲聞資糧道，今者舉意，即通說三乘資糧，於行者身中成就對治，名相續成就對治，大乘位在四心中，其四善根隣近見道斷，對大乘位在四十心後見道，唯斷見惑未除修惑，故名一分。修道并除修惑，二於惑盡，故名具分。今尋聲聞地辨世出世二道資糧有十四法，謂從自圓滿乃至沙門莊嚴，令云十三者以合聞思正法故也。

In the first part, Jing says: As explained in the Śrāvakabhūmi, the thirteen kinds such as yoga of instructional awakening are the roots of goodness conducive to liberation of the three vehicles; looked at in relation to that noble path, they are distant preparatory means, termed the path of accumulation. Taken exclusively with respect to the Śrāvakabhūmi, they seem to correspond to the Śrāvaka's path of accumulation, but the present intention refers generally to the accumulations of the three vehicles. The antidote achieved within the practitioner's continuum is called the antidote of continuity-achievement. The Mahāyāna stages are located within the four minds; their four roots of goodness are adjacent to the path of seeing where abandonment occurs. In contrast to the Mahāyāna stage after the forty minds, the path of seeing abandons only the delusions of seeing without yet removing the delusions of cultivation, and is thus called partial. The path of cultivation additionally removes the delusions of cultivation, exhausting both delusions, and is thus called complete. Now, looking into the Śrāvakabhūmi, which distinguishes fourteen dharmas as provisions for the mundane and supramundane paths—namely, from self-perfection up to monastic adornment—the reason it now mentions thirteen is that it combines listening to and reflecting upon the true Dharma into one.