成唯識論掌中樞要 2.24

2.24

第二明直往者，名「不退」。即有二義：一云《瑜伽》為正，佛訶耽翫，無勝利故，非彼不入。又解經正。《瑜伽》依不退者成熟而說，初已曾入，後訶故不入。由自在故亦說不退入定，其實不入。勘菩薩地少大廣行等名。《解深密》第三當《瑜伽》第七十八云：「觀自在菩薩白佛言：『世尊！是諸菩薩於諸地中所生煩惱，當知何相，何失，何德？』『善男子！無染污相，何以故？是諸菩薩於初地中實於一切諸法法界已善通達，由此因緣菩薩要知方起煩惱，非為不知，是故說名無染污相。於自身中不能生苦故，無過失。菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。』『甚奇！世尊！無上菩提乃有如是大功德利，令諸菩薩生起煩惱，尚勝一切有情聲聞、獨覺善根，何況其餘無量功德』」。

The second clarifies that those who proceed directly are called 'non-retrogressing'. There are two meanings here: One says that the Yogācāra is correct, and that the Buddha rebuked indulging in its enjoyment because it lacks superior benefit, not that they do not enter it. Another explanation holds that the sūtra is correct: the Yogācāra speaks based on the maturation of non-retrogressing [bodhisattvas]; at first they had entered it, but later, because of the rebuke, they do not enter it. Because of mastery, it is also said that non-retrogressing [bodhisattvas] enter the attainment, while in reality they do not enter it. Examine the names of the lesser, greater, and extensive practices in the Bodhisattvabhūmi. The third fascicle of the Saṃdhinirmocana, corresponding to the seventy-eighth fascicle of the Yogācāra, states: 'Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One, regarding the defilements that these bodhisattvas generate in the various grounds, what should their characteristics, faults, and virtues be known to be?" "Good son, they do not have the characteristic of defilement. Why? In the first ground, these bodhisattvas have already thoroughly penetrated the dharmadhātu of all dharmas in reality; through this cause and condition, a bodhisattva gives rise to defilements only with knowledge, not without knowledge. Therefore, they are said to lack the characteristic of defilement. Because they cannot produce suffering within their own bodies, they are without fault. When a bodhisattva gives rise to such defilements, they can sever the causes of suffering in the realm of sentient beings; therefore, they possess immeasurable virtues." "Most wondrous, World-Honored One! Unsurpassed bodhi has such great benefits of virtue that it enables bodhisattvas to give rise to defilements that still surpass all the wholesome roots of sentient beings, śrāvakas, and pratyekabuddhas, to say nothing of their other immeasurable virtues!"'