瑜伽師地論略纂 11.33

11.33

論云「能成熟補特伽羅，謂略有六種菩薩住菩薩六地，能成熟有情。一者、勝解行菩薩住勝解行地等，乃至第六者、到究竟菩薩住到究竟地者」，此中勝解行如《攝論》，即第一僧祇菩薩，以於四真諦理起決定勝解故。以此文證決擇分善是第一僧祇，是勝解行位故。　二者、淨勝意樂者，即《攝論》云增上意樂地。今謂初地，初得無漏意樂，故名淨，不同於前勝解行地。　三者、行正行菩薩地，《攝論》云第二地名增上戒，第三地名增上心，第四地已下名增上慧。今謂七地以前、二地以去，非初得無漏，不同初地；非得未得不退故，不同八地已去。已得無漏六度意樂，名行正行地。　四者、墮決定菩薩地者，以《攝論》第四地以去名增上慧地，八地以上名不退轉位。今此第八地菩薩初得不退故，不同前後位故，名墮決定，決定不退也。　五者、決定行正行者，此謂即第九地，非初不退故，非已得究竟故。前地已得不退，今行此行，無漏觀相續住行不退，名墮決定行正行地。即《攝論》并《十地》總云不退轉菩薩也，亦名增上慧分。　六者、到究竟菩薩地者，謂第十地，隣側如來故。此之六種，各隨一增上，初得立名，非後無前，或非前無後義；不同《攝論》，彼約三學退不退總分別此。餘論或同，如前二種；或別，如中餘種不言，略明因也。又准下配下中品中，淨勝意樂謂第二僧祇，未必唯在初地，即如《攝論》增上意樂，通一切地上并不退轉。此論墮決定至究竟，即第三僧祇，餘位遂如增上戒等，於中別出。

The treatise says: "Persons capable of maturing: briefly, there are six kinds of bodhisattvas who abide in the six bodhisattva grounds and are capable of maturing sentient beings: first, bodhisattvas of resolute practice who abide in the ground of resolute practice, and so on, up to the sixth, bodhisattvas who have reached the culmination who abide in the ground of reaching the culmination." Here, "resolute practice" is as in the *Mahāyānasaṃgraha*, namely, the bodhisattva of the first incalculable aeon (asaṃkhyeya), because they give rise to definitive, resolute faith in the principle of the four noble truths. This text proves that the roots of goodness of the stage of penetration (viniścayabhāgīya) belong to the first incalculable aeon, because it is the stage of resolute practice. Second, "purified, superior aspiration" is what the *Mahāyānasaṃgraha* calls the ground of superior aspiration (adhyāśaya). Here, it refers to the first ground, where uncontaminated aspiration is first attained and therefore called "purified"; it is not the same as the preceding ground of resolute practice. Third, "the ground of the bodhisattva practicing right practice": the *Mahāyānasaṃgraha* says the second ground is called "superior discipline", the third ground is called "superior mind", and the fourth ground and below are called "superior wisdom". Here, it refers to those prior to the seventh ground and from the second ground onwards; it is not the initial attainment of the uncontaminated, so it is not the same as the first ground; nor have they attained non-retrogression of what has not yet been attained, so it is not the same as from the eighth ground onwards. Having already attained the aspiration for the uncontaminated six perfections, it is called the ground of practicing right practice. Fourth, "the ground of the bodhisattva falling into certainty": because the *Mahāyānasaṃgraha* refers to the fourth ground and above as the ground of superior wisdom, and the eighth ground and above as the stage of non-retrogression. Here, because the bodhisattva of the eighth ground first attains non-retrogression, which is different from the preceding and succeeding stages, it is called "falling into certainty"—that is, definitively non-retrogressing. Fifth, "definitively practicing right practice": this refers to the ninth ground, because it is not the initial non-retrogression, nor has it yet attained the culmination. Having already attained non-retrogression in the preceding ground, one now engages in this practice, with the uncontaminated contemplation continuing uninterruptedly and abiding in non-retrogressing practice; thus it is called the ground of falling into definitively practicing right practice. That is what the *Mahāyānasaṃgraha* and the *Daśabhūmika* collectively call the non-retrogressing bodhisattva, also named the division of superior wisdom. Sixth, "the ground of the bodhisattva who has reached the culmination": this refers to the tenth ground, because it borders on the Tathāgata. These six kinds are each designated and given names according to an initial attainment of one particular predominance; it does not mean that the later lacks the former, or that the former lacks the later. This is different from the *Mahāyānasaṃgraha*, which distinguishes them generally with respect to the three trainings and retrogression versus non-retrogression. Other treatises are partly the same, as with the first two kinds, or different, as when the remaining intermediate kinds are not spoken of, briefly clarifying the cause. Furthermore, according to the later correlation with the lower and intermediate grades, purified superior aspiration refers to the second incalculable aeon and is not necessarily only in the first ground; that is, just like the superior aspiration of the *Mahāyānasaṃgraha*, it runs through all the grounds and includes non-retrogression. In this treatise, from "falling into certainty" to "reaching the culmination" constitutes the third incalculable aeon, and the remaining stages are consequently differentiated within them like superior discipline and the rest.