成唯識論述記 3.702

3.702

述曰：第四徵也。由前立宗煩惱種盡，方名為捨，菩薩煩惱種子未除，如何名捨？違聖教故，為此難也。前引〈決擇分〉四句之中，初句有四人，三乘無學及不退地以去菩薩，此先不論，故今為難。不退有二種，一、已得不退；二、未得不退。前初地得，後八地得，故言不退。初地已去證不退，八地以去行不退，初地已去，尚有相續趣求所得，未能念念轉轉增進。初說迴心名不退者，即地前位皆名不退，不退起煩惱故，而義有別亦不相違。由是不退總有四種，一、信不退，即十信第六心；二、證不退，入地已往；三、行不退，八地以上；四、煩惱不退，謂無漏道所斷煩惱一切聖者。今說迴心名不退者，即第四不退，以得證淨故，亦名信不退。然未至彼位，若十住第七心等，亦名住不退，即應有五。論直往者，唯四不退。

The Commentary states: The fourth is the challenge. Because of the previous thesis that it is called abandoned only when the seeds of affliction are exhausted, since bodhisattvas have not eliminated the seeds of affliction, how can it be called abandoned? Because it contradicts the sacred teaching, this objection is raised. In the four alternatives of the Viniścayasaṃgrahaṇī cited before, within the first alternative there are four persons: the non-learners of the three vehicles and bodhisattvas from the non-retrogressing bhūmi onward. These were not discussed previously, so now this objection is made. There are two kinds of non-retrogression: 1. having attained non-retrogression; 2. not yet having attained non-retrogression. The former is attained at the first bhūmi, the latter is attained at the eighth bhūmi, and therefore they are called non-retrogressing. From the first bhūmi onward is non-retrogression of realization; from the eighth bhūmi onward is non-retrogression of practice. From the first bhūmi onward, there is still continuous seeking of attainment, and one is not yet able to advance progressively thought-moment by thought-moment. The initial statement that resolving the mind is called non-retrogression refers to the stages prior to the bhūmis being called non-retrogressing, because one does not retrogress into generating afflictions; the meanings differ, so there is no contradiction. Therefore, there are four kinds of non-retrogression in total: 1. non-retrogression of faith, namely the sixth mind of the ten faiths; 2. non-retrogression of realization, from entering the bhūmis onward; 3. non-retrogression of practice, from the eighth bhūmi onward; 4. non-retrogression from afflictions, referring to all noble ones whose afflictions are severed by the uncontaminated path. What is now spoken of as resolving the mind being called non-retrogression is the fourth non-retrogression; because of attaining confirmed purity, it is also called non-retrogression of faith. However, if one has not reached that stage, such as the seventh mind of the ten abodes, it is also called non-retrogression of abiding, in which case there should be five. The treatise's direct approach counts only four non-retrogressions.