瑜伽論記 9.422

9.422

能成就人中，云六地者，即是師位，攝十二住以之為六。下四十九卷有文，此中宜列其名不出位地。故四十九云：初一、勝解行地即是地前四十心位，若性種姓在十信前是所成就不入師位，習種姓者僧祇位與解行位其體是一，是故地前但有一也。二者、淨勝意樂地在初地，初得無分別智名勝意樂。三者、行正行地，謂從二地終於七地，二地持戒，三地修定，四五六地修慧，第七地中修於無相有功用行，是故皆名行正行地。四者、墮決定地，謂第八地。五者、決定行正行地，謂第九地。六者、究竟地，即第十地，舊地持錯，初舉數中有六地，及至列名但有其五，第四第五同名決定，執筆人錯解遂合為一，以文少故，前代大德遂向下故，住無種姓人於往善趣而成熟之為初人，即云文中先列後五人，却列初一人。今翻譯整頓二決定異具云有六，故知昔論及人俱錯，所墮住無種姓補特伽羅已下，明有姓無姓進退差別可知。

In the section on the persons capable of bringing [others] to maturity, the mention of 'six stages' refers to the stations of teachers, which subsume the twelve abodes (vihāras) and make them into six. There is a text in the forty-ninth fascicle below; here it is proper to list their names without setting forth the stations of the stages. Thus the forty-ninth fascicle says: First, the stage of practicing with resolute conviction (adhimukticaryā-bhūmi) refers to the station of the forty minds prior to the stages. If one is in the gotra by nature prior to the ten faiths, one is an object of maturation and does not enter the station of a teacher. As for the gotra of practice, its station of asaṃkhyeya [kalpas] and the stage of resolute conviction are identical in substance; therefore, prior to the stages there is only this one. Second, the stage of pure and superior aspiration is in the first bhūmi; first attaining non-conceptual wisdom is called superior aspiration. Third, the stage of practicing correct practice refers to the stages from the second bhūmi up to the seventh bhūmi: in the second bhūmi one observes precepts, in the third bhūmi one cultivates meditative absorption, in the fourth, fifth, and sixth bhūmis one cultivates wisdom, and in the seventh bhūmi one cultivates signless practice with effort; therefore, they are all called the stage of practicing correct practice. Fourth, the stage of falling into certainty refers to the eighth bhūmi. Fifth, the stage of practicing correct practice with certainty refers to the ninth bhūmi. Sixth, the stage of culmination refers to the tenth bhūmi. The old Bodhisattvabhūmi was mistaken: initially, in listing the number, it contained six stages, but when it came to enumerating their names, there were only five. The fourth and fifth were both named 'certainty', and the scribe misunderstood and consequently merged them into one. Because the text was deficient, the venerable masters of previous generations consequently looked downward, taking the person who abides without gotra whom one matures toward rebirth in good destinies as the first person; they then said that the text first listed the latter five persons and conversely listed the first person [last]. Now the translation has been rectified, distinguishing the two 'certainties' and fully stating that there are six. Therefore, we know that both the former treatise and those persons were mistaken. From 'pudgalas abiding without gotra who have fallen' downward, the distinction of progression and regression among those with gotra and without gotra can be understood.