瑜伽師地論略纂 11.29

11.29

論言「無間能證二障斷」，故知此位；若在以前，即不能如此。又譬喻中，譬如癰座，熟至究竟，無間可破，故知地前位已至熟位者，在決擇分位也。若已入地解者，何故次前處獲得能順二障斷淨增上身心乃至正加行滿？既有能順二障斷及有加行之言，故知在地前，非地上也。又若地上亦得正加行，即地上加行智；能順二障者，謂如初地能順二地障斷淨增上身心。何故不得？故知亦得在地上。取前解無妨。

The treatise states, 'one can uninterruptedly realize the severing of the two hindrances'; hence, one knows it is this stage. If it were before this, one could not be like this. Furthermore, in the simile, just as a boil that is fully ripe can be burst without interruption, one knows that those before the bhūmis who have already reached the state of ripening are in the stage of the aids to penetration. If it is explained as having already entered the bhūmis: why does it say immediately before that one obtains the pure, superior body and mind that accord with the severing of the two hindrances, up to the fulfillment of proper application (prayoga)? Since there are the words 'accord with the severing of the two hindrances' and 'application', one knows it is before the bhūmis and not on the bhūmis. Furthermore, if on the bhūmis one also attains proper application, that would be the preparatory knowledge (prayogika-jñāna) on the bhūmis; 'according with the two hindrances' would mean, for instance, how the first bhūmi can accord with the pure, superior body and mind that sever the hindrances of the second bhūmi. Why could that not be? Therefore, one knows it could also be on the bhūmis. Adopting the former explanation presents no problem.