瑜伽論記 8.17

8.17

又依靜慮等下，略辨後四門。泰云：有四種人六行伏惑，一、諸外道；二、內法中久修定行唯以六行伏諸現纏；三、本性雖利煖等不熱煖等不就故不能起諦觀離欲還起六行伏惑起定或生上地；四、大菩薩留惑未盡故起六行伏諸煩惱而發神通。又謂有學已斷欲等四地惑已，以世俗道伏五地惑能起滅定故，不還者亦起六行故，此論主舉無心定，答前云何有學諸初二果不能伏惑得根本定，若得根本定應得滅定故，雖作此釋不順文相。此中雖明聲聞行法，而總結現法樂住世間起加行者，故辨明大菩薩。

From "Furthermore, based on the dhyānas..." onwards, the latter four approaches are briefly distinguished. Tai says: There are four kinds of persons who subdue afflictions through the six aspects of practice. First, non-Buddhists. Second, those within the inner teaching who have long cultivated meditative practice and subdue all manifest entanglements solely through the six aspects of practice. Third, those who, though sharp by nature, have not matured warmth and so forth, and because warmth and so forth are not accomplished, they are unable to generate contemplation of the truths to abandon desire; they revert to generating the six aspects of practice to subdue afflictions and give rise to samādhi, or to be born in higher realms. Fourth, great bodhisattvas who, because they have intentionally retained afflictions without exhausting them, generate the six aspects of practice to subdue all afflictions and thereby manifest supernormal powers. Furthermore, it is said that a learner, having already severed the afflictions of the four stages such as the desire realm, subdues the afflictions of the five stages by means of the worldly path and is thereby able to produce the concentration of cessation; hence the non-returner also generates the six aspects of practice. Therefore, the author of this treatise adduces the mindless samādhi to answer the previous question of why learners of the first two fruits cannot subdue afflictions and attain the fundamental samādhi—for if they attained the fundamental samādhi, they ought to attain the concentration of cessation. Although this explanation is offered, it does not accord with the phrasing of the text. Although the practice of the śrāvakas is explained here, in concluding generally with those who abide pleasantly in the present life and initiate preparatory practice in the worldly realm, it therefore elucidates great bodhisattvas.