瑜伽師地論略纂 1.20

1.20

第三、境、行、果瑜伽配十七地。前九地是三乘境，次六地是三乘行，後二地是三乘果。觀境起行，方證果故。境九為四：初二地是境體，一切皆以識為體故，不離識起故，識最勝故；次三地是境相，下上麁細，境相異故；次二地是用，定散二時，作用別故；後二地是位，有心、無心，兩位別故。或九為三：前五如前，後之四地合名為用，作用位次，二二別故。前體依相方始得起，位次別故。又即前體類別為二，易知難知為前後；麁細成三，三品為前後；定散為兩，勝劣為前後；有無心二，顯隱為前後。故總成境次第如是。行六地中，初三通行，三乘皆修三慧行故，初、中、後起以為前後；後三別行，機隨修法成自乘故，劣勝、小大、方便根本以為前後。果二地中，若依二乘，因亡果喪，果立二門以為前後；若至佛身，菩提、涅槃分成兩異以為前後。

Third, the matching of object, practice, and fruit in yoga to the seventeen bhūmis. The first nine bhūmis are the objects of the three vehicles; the next six bhūmis are the practices of the three vehicles; the last two bhūmis are the fruits of the three vehicles. This is because one awakens practice by contemplating objects, and only then realizes the fruit. The nine [bhūmis] of object form four [categories]: the first two bhūmis are the essence of the object, because all [phenomena] take consciousness as their essence, because they do not arise apart from consciousness, and because consciousness is supreme; the next three bhūmis are the characteristics of the object, because the characteristics of the objects differ as lower and higher, coarse and subtle; the next two bhūmis are the function, because the operations at times of concentration and distraction are distinct; the last two bhūmis are the states, because the two states of having mind and being without mind are distinct. Alternatively, the nine form three [categories]: the first five are as before, and the latter four bhūmis are collectively called function, because the order of their operational states differs two by two. The earlier essence can only arise relying on the characteristics, so their sequence of states differs. Furthermore, the earlier essences are categorized into two, ordered as easy to know and difficult to know; the coarse and subtle make three, ordered by the three grades; concentration and distraction make two, ordered as superior and inferior; having and lacking mind make two, ordered as manifest and concealed. Hence, the overall sequence of objects is thus. Among the six bhūmis of practice: the first three are common practices, because the three vehicles all cultivate the practices of the three prajñās, being ordered as arising initially, intermediate, and finally; the latter three are distinct practices, because capacities realize their own vehicles in accordance with the cultivated dharmas, ordered by inferior and superior, small and great, expedient and fundamental. Among the two bhūmis of fruit: if according to the two vehicles, causes and fruits perish, and the fruit is established in two aspects as earlier and later; if up to the Buddha-body, bodhi and nirvāṇa are divided into two distinct aspects as earlier and later.