瑜伽論記 21.15

21.15

又解：十度名十法，三地菩薩心未能捨諸等至愛，及與法愛者，障於四地，未得名已圓滿，地論名解法慢障，乃至此分圓滿者，四地圓滿。而未能於諸諦道理，如實觀察者，未得五地諦觀。又未能捨背趣之心未能修方便等者，五地通達生死苦而能恒入，通達涅槃樂，而不速求，是二方便四地未得。為令已下，五地圓滿，而未能於生死流轉如實觀察者，六地能觀緣起流轉，五地不得。又由於彼多生厭故，未能多住無相作意者，七地長入真如無相作意，六地雖不長入而能多住無相作意，五地菩薩於生死苦多生厭故，不能多住無相作意也。而不能令無相作意，無缺無間多修習住者，未得七地長入真觀。而未能於無相住中，捨離功用者，七地未得八地無相無功用。又未能得於相自在者，八地菩薩於俗諦相雖有功用，而隨分自在七地未得也。未能於異名眾相訓詞差別下，明未得九地無礙解德。異名者，法無礙。眾相者，義無礙。訓詞差別者，無礙一切品類宣說法中得大自在者，樂說無礙，八地未得，名為未能也。而未能得圓滿法身現前證受者，十地菩薩離麁惱盡法身圓滿，九地未得也。未能得遍於一切所知境界無著無礙妙智妙見者，未得佛果，佛果離煩惱障，故名無著妙智，離所知障，故名無礙妙見，十地未得。為令已下，明得佛滿。

Another explanation: the ten pāramitās are called the ten dharmas. When the bodhisattva on the third stage has not yet been able to abandon attachment to the various attainments of meditative absorption and attachment to the Dharma, these obstruct the fourth stage, and not having attained it is called not yet complete; the Daśabhūmika-śāstra calls this the obstruction of conceit regarding the understanding of Dharma. Up to "the completion of this portion" refers to the completion of the fourth stage. As for "and is not yet able to realistically contemplate the principles of the truths," this means not having attained the contemplation of the truths of the fifth stage. Regarding "further, not yet being able to abandon the mind that turns away from [saṃsāra] and seeks [nirvāṇa], and not yet being able to cultivate skill in means," the fifth stage thoroughly penetrates the suffering of saṃsāra yet is able to constantly enter it, and thoroughly penetrates the bliss of nirvāṇa yet does not hastily seek it; these two skills in means have not been attained on the fourth stage. From "In order to cause..." downward refers to the completion of the fifth stage. As for "and is not yet able to realistically contemplate the transmigration of birth-and-death," the sixth stage can contemplate the transmigration of dependent origination, which is not attained on the fifth stage. Regarding "further, due to largely giving rise to aversion toward it, not yet being able to abide extensively in signless attention," the seventh stage constantly enters the signless attention of tathatā; although the sixth stage does not constantly enter it, it can abide extensively in signless attention, whereas the bodhisattva on the fifth stage, due to largely giving rise to aversion toward the suffering of birth-and-death, cannot abide extensively in signless attention. As for "and not being able to cause signless attention to be cultivated and dwelled in extensively without lack and without interruption," this means not yet having attained the constant entry into true contemplation of the seventh stage. Regarding "and not yet being able, within the signless abiding, to abandon effort," the seventh stage has not yet attained the signlessness and effortlessness of the eighth stage. Regarding "further, not yet having attained mastery over signs," although the bodhisattva of the eighth stage has effort with respect to conventional-truth signs, they have partial mastery, which the seventh stage has not yet attained. From "not yet being able, with respect to different names, diverse marks, and etymological distinctions..." downward, it clarifies that one has not yet attained the virtues of the unobstructed penetrations of the ninth stage. "Different names" is unobstructed penetration of dharmas. "Diverse marks" is unobstructed penetration of meaning. "Etymological distinctions... attaining great mastery in preaching the Dharma without obstruction among all classes" is unobstructed penetration of eloquence; not having attained this on the eighth stage is designated as "not yet being able." As for "and not yet being able to directly realize and experience the complete Dharma-body," the bodhisattva of the tenth stage has completely eliminated coarse distress and their Dharma-body is complete; the ninth stage has not yet attained this. Regarding "not yet being able to attain the wonderful wisdom and wonderful vision without attachment and without obstruction throughout all realms of the knowable," this means not having attained the Buddha-fruition; the Buddha-fruition is free from the affliction-barrier, hence called "wonderful wisdom without attachment," and is free from the cognitive barrier, hence called "wonderful vision without obstruction," which the tenth stage has not yet attained. From "In order to cause..." downward, it clarifies the attainment of the completion of buddhahood.