瑜伽師地論略纂 15.80

15.80

論云「於勝解行地，立初根」等者，此亦二說：一云：此大乘，不同小乘。地前名勝解行地，名未知欲知；入見道無間道乃至金剛定，名已知根，已知遍滿真如義故。未知遍滿真如，名未知欲知，不如小乘未以知重知，名未知當知故。今此文為正，入見道已去，皆名已知根。如來地明滿，故名具知；無間道金剛喻定未明滿故，不名具知。第二解云：其實初根見道無間道未出觀已來十五心前是，今從多時顯易了處語，故言勝解行地，亦無違也。此並正法藏解。

The treatise says, "In the stage of resolute conduct, the initial faculty is established," etc.: herein there are also two explanations. The first says: This is Mahāyāna, unlike the Hīnayāna. Prior to the bhūmis is called the stage of resolute conduct, and is called anājñātamājñāsyāmīndriya; entering the uninterrupted path of the path of seeing up through the vajropamasamādhi is called the ājñendriya, because one has already known the meaning of all-pervading true suchness. Not having yet known all-pervading true suchness is called anājñātamājñāsyāmīndriya, unlike the Hīnayāna where not knowing what will be known again is called anājñāsyāmīndriya. Now, this text is definitive: after entering the path of seeing, all are called ājñendriya. In the Tathāgata stage, clarity is complete, hence it is called ājñātāvīndriya; in the uninterrupted path of the vajropamasamādhi, clarity is not yet complete, hence it is not called ājñātāvīndriya. The second explanation says: In truth, the initial faculty is before emerging from absorption in the uninterrupted path of the path of seeing up through the fifteen moments of mind; here, speaking from the perspective of what is readily understood across most times, it says the stage of resolute conduct, and there is no contradiction. These are both explanations of Zhengfazang.