瑜伽師地論略纂 15.79

15.79

五種性人練根，如《對法》十三抄。　問：若預流者修練根時，既得練根，亦證一來果也？答：證等者，初果轉根時，作意求利根；及得第二果，斷六品惑時果，復轉根，根果二障，六無間道所斷。此約得期心同斷語。若別期心者，亦別時得果等。不得不還者，論云二因：一、對治難得，即欲界離欲時，三難中一也，非想復為一也。　「所得義廣大」者，即禪果功德廣大故也，亦顯無為果多也。不言一來得不還，不同預流雖得，唯有別期心，無俱得義；不違離欲，亦准期心故爾。今大乘轉根，無間道即斷，未得果義。　問：如何練根道即斷道？法師云：如小乘有學練根，准見道為一品；無學練根，唯修道為九品者。若爾，此中如取一來人為六品斷道，如何有練根為六品即成也？故知亦不得一品，以為六品故；亦不得為九品練根得一來，雖有六品故。今大乘或一品如得起練根，或六品如起一來道，并期心練根故。

Persons of five spiritual dispositions refining their faculties is as in the notes on Abhidharma, chapter thirteen. Question: When a stream-enterer cultivates the refinement of faculties, having succeeded in refining their faculties, do they also realize the once-returner fruit? Answer: Regarding realization and so forth: when the first fruit transforms faculties, one pays attention to seeking sharp faculties; and upon obtaining the second fruit, when severing the six grades of delusion, they again transform faculties; the two hindrances of faculties and fruits are severed by the six uninterrupted paths. This is spoken with regard to an intent of attaining them simultaneously in abandonment. If there is a distinct intent, they also attain the fruit and so on at a distinct time. As for not attaining the non-returner, the treatise mentions two causes: first, the antidote is difficult to obtain, namely when detaching from the desire realm, it is one of the three difficulties, and the peak of existence is also one. "The meaning obtained is vast": this means the merit of the dhyāna fruit is vast, and also indicates that unconditioned fruits are numerous. It does not state that a once-returner attains non-returner; unlike the stream-enterer, although attained, there is only a distinct intent, and no meaning of simultaneous attainment; without contradicting detachment from desire, it is likewise determined according to intent. Now, in Mahāyāna, when transforming faculties, the uninterrupted path immediately severs, without the meaning of attaining the fruit. Question: How is the path of refining faculties itself the severing path? The Dharma Master says: In the Hīnayāna, when those with training refine faculties, it is aligned with the path of seeing as one grade; when those beyond training refine faculties, it is solely the path of cultivation as nine grades. If so, herein, as in taking a once-returner as a six-grade severing path, how could there be refining faculties being established as six grades? Therefore one knows that one cannot take one grade to be six grades; nor can one refine faculties for nine grades to obtain once-returner, despite having six grades. Now, in the Mahāyāna, either one grade gives rise to refining faculties, or six grades gives rise to the once-returner path, because of simultaneously intending to refine faculties.