瑜伽論記 9.422

9.422

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.