瑜伽論記 23.249

23.249

第六解勝解，於中初明由四種相速盡諸漏，第二別解。謂依三學及五種人，於中先列六處三學名字，次舉五種補特伽羅行六勝解依於三學，第一在家異生，唯於境縛，欣樂出離；第二異生既出，雖已依戒，三業行無惱行勝解；第三異生離欲界欲則是遠離勝解；第四有學愛盡勝解；第五無學依第五取盡，第六心無忘失，二勝解也；當知第一第二勝解，初學所依；第三勝解與心學為依，後三勝解與慧學為依。若由此智能斷煩惱，及煩惱斷，名無忘失者，解第六勝解。又後有因盡名愛盡者，解第四；現境雜染，斷名取盡者，解第五；又彼第一人乃至及與變異者，未堪棄捨境縛，第二未能捨惱亂行、變惱行，第三未能棄捨欲或變異欲，或下重解五人，第五人。

The sixth [section] explains resolute conviction. Therein, first it clarifies that by four kinds of characteristics, all taints are quickly exhausted; second, it explains them separately. That is, relying on the three trainings and five kinds of persons: therein it first lists the names of the six sense-bases and three trainings, and next adduces five kinds of pudgalas who practice the six resolute convictions relying on the three trainings. First, the householder ordinary being, merely regarding bondage to objects, rejoices in renunciation. Second, the ordinary being, having renounced, though already relying on morality, practices the resolute conviction of non-vexatious conduct in the three actions. Third, the ordinary being who is detached from the desires of the desire realm has the resolute conviction of detachment. Fourth, the learner has the resolute conviction of the exhaustion of craving. Fifth, the non-learner relies on the fifth, the exhaustion of grasping, and sixth, the mind being without forgetfulness—these two resolute convictions. One should know that the first and second resolute convictions are what the beginner relies upon; the third resolute conviction provides the support for the training in mind; and the latter three resolute convictions provide the support for the training in wisdom. 'If by this wisdom one is able to sever defilements, and the defilements are severed, it is called without forgetfulness' explains the sixth resolute conviction. Furthermore, 'the exhaustion of the causes of future existence is called the exhaustion of craving' explains the fourth; 'the severing of defilements regarding present objects is called the exhaustion of grasping' explains the fifth. Furthermore, 'that first person up to and mutation': [they] are not yet able to abandon bondage to objects; the second is not yet able to abandon vexatious conduct and mutating vexatious conduct; the third is not yet able to abandon desire or mutating desire; or below it re-explains the five persons, [specifically] the fifth person.