瑜伽論記 22.26

22.26

初約地辨，謂地義中，但說聲聞地者，前辨十七地，今言地義中，但說聲聞地者，以彼經言告諸比丘，明此句故知唯是聲聞地。或具五地者，若約五地辨此四句，此具五地。經言：學勝利者：是資糧地者，牒戒學是資糧地。慧為上首，是加行地者，慧作十六行在煖等位中。解脫堅固念為增上，是見地、修地究竟地者，見修二道斷惑皆得解脫，念者見道有念覺支，修道有正念，究竟地十無學支亦有念亦有解脫不失。是名地義者，結之。

First, distinguishing with respect to the stages: in the meaning of stages, it only mentions the stage of the śrāvakas. Previously the seventeen stages were distinguished; now, stating that in the meaning of stages it only mentions the stage of the śrāvakas is because that sūtra says, 'addressed to the monks', showing that from this phrase it is known to be only the stage of the śrāvakas. Or, 'it possesses the five stages': if one distinguishes these four phrases in terms of five stages, this fully possesses the five stages. The sūtra says, 'Benefit of training is the stage of provisions'—this takes up the training in moral discipline as the stage of provisions. 'Wisdom is foremost is the stage of preparatory application'—wisdom executes the sixteen aspects of practice in the stages of heat and so forth. 'Liberation is steadfast and mindfulness is predominant are the stage of seeing, the stage of cultivation, and the ultimate stage'—by abandoning afflictions through the two paths of seeing and cultivation, one obtains liberation; as for mindfulness, on the path of seeing there is the awakening factor of mindfulness, on the path of cultivation there is right mindfulness, and in the ten factors of the non-trainee on the ultimate stage there is also mindfulness and liberation that is not lost. 'Such is the meaning of the stages' concludes it.