瑜伽師地論略纂 12.84

12.84

論云「又諸菩薩勝行住，於菩薩修所化狹小，所化有缺，所化不定，所得有退」等者，言狹小者，所作不廣。言有缺者，所作不常，言有犯戒，惡身語也。所作不定，起行不堅，時有退也。所得有退者，顯前不定也。又不定者，所作不純，有退者，不能純進，是此二別。又不定者，常懷猶預，有退者，不能勝進，故退也。其下言廣大小，翻前即是。問曰：八地以去，與初地等不退等，何異？義曰：初地等有功用，不能剎那剎那進，執已得者生，名不退；八地以去，無剎那不進，故名不退。是此二別。

Where the treatise states, "Furthermore, in the abode of supreme practice of bodhisattvas, that which is transformed in bodhisattva cultivation is narrow and small, that which is transformed is defective, that which is transformed is unfixed, and what is attained undergoes regress," and so forth: "narrow and small" means that what is done is not broad. "Defective" means that what is done is not constant, meaning there are transgressions of precepts, with evil bodily and verbal actions. "What is done is unfixed" means that the undertaken practice is not firm and occasionally regresses. "What is attained undergoes regress" reveals the aforesaid unfixedness. Furthermore, "unfixed" means that what is done is not pure; "undergoing regress" means being unable to progress purely—this is the distinction between these two. Furthermore, "unfixed" means constantly harboring hesitation; "undergoing regress" means being unable to advance superbly, and therefore regressing. What follows below about broad, large, and small is simply the reverse of the above. Question: From the eighth bhūmi onward, how does non-regression differ from that of the first bhūmi, etc.? The meaning says: The first bhūmi and so forth involve effort and cannot advance moment by moment; grasping what has already been attained arises, yet it is called non-regressing. From the eighth bhūmi onward, there is no moment in which one does not advance; hence it is called non-regressing. This is the distinction between these two.