瑜伽師地論略纂 12.171

12.171

論解以聲聞十二住類菩薩住中，「如諸聲聞已得證淨聖所愛戒，為盡上漏增上戒學住，菩薩第四住亦爾」者，此中聲聞非得初果位時，如菩薩第四住。菩薩第四住在第二地，離初地故。今准聲聞在初果進趣心中為論，故與菩薩相似。又住果時亦得類菩薩，以戒得初果亦有故。何故要以菩薩屬初地時名第四住？前解為勝，共所待故。其下心學、慧學，准此在進趣心，應知。

The treatise explains, analogizing the twelve abidings (vihāras) of the bodhisattva to those of the śrāvakas: "Just as when all śrāvakas have attained the confirmed faith and the precepts beloved of the noble ones, they abide in the higher training in morality in order to exhaust the higher outflows, so too is the bodhisattva's fourth abiding." Here, it is not at the stage of the śrāvaka's attainment of the first fruit that it is like the bodhisattva's fourth abiding. The fourth abiding of a bodhisattva is on the second bhūmi, because it is separate from the first bhūmi. Now, proceeding by analogy, it is discussed in terms of the śrāvaka being in the mind progressing towards [the higher stage], and thus it resembles the bodhisattva. Furthermore, when abiding in the fruit, one can also be analogized to the bodhisattva, because attaining the first fruit through morality also exists. Why must it be that when the bodhisattva belongs to the first bhūmi it is named the fourth abiding? The former explanation is superior, because they are mutually dependent. As for the lower training in mind and training in wisdom, one should know that by analogy with this, they are in the mind progressing [towards the higher stages].