瑜伽論記 21.79

21.79

無學四者，攝聖行事者，則如理智盡無生智。攝聖行眷屬事者，如量智盡無生智也。通達真實事者，欲入無餘應觀真實事也。證得涅槃事者，欲入無餘先入滅定，則於滅定賴耶心中而般涅槃。於善說法毘奈耶中至見頂事者，意明修前下品解脫分善，超昇外道上品正見頂也。及則於此乃至故名為退者，明彼外道不修解脫分善則名退失，非現起邪見過失名為退也，縱起向前聞思未至定根本定，世間福善亦名為退，此是應得不得，是未得退。

As for the four stages of no-learning: the matter of gathering noble conduct is the knowledge of exhaustion and knowledge of non-arising that are knowledge of reality as it is. The matter of gathering the retinue of noble conduct is the knowledge of exhaustion and knowledge of non-arising that are knowledge of phenomena according to their extent. The matter of penetrating the real is the contemplation of real matters when one wishes to enter nirvāṇa without remainder. The matter of realizing nirvāṇa: when one wishes to enter nirvāṇa without remainder, one first enters the attainment of cessation, and then enters parinirvāṇa within the mind of the ālaya-vijñāna in the attainment of cessation. From 'in the well-spoken Dharma and Vinaya' up to 'the summit of views': this intends to clarify that cultivating the aforementioned inferior wholesomeness of the aids to liberation surpasses the summit of right views of the superior heterodox paths. And from 'furthermore, in this' up to 'hence it is called regression': this clarifies that when those heterodox paths do not cultivate the wholesomeness of the aids to liberation, it is called regression and loss; it does not mean that the regression is the fault of actively generating wrong views. Even if they generate the aforementioned hearing, reflection, access-concentration, fundamental dhyānas, and mundane merit and wholesomeness, it is still called regression; this is failing to attain what ought to be attained, which is regression regarding what has not yet been attained.