成唯識論演祕 7.254

7.254

詳曰：《論》既明言謂勝解行補特伽羅經初大劫，初地豈是解行地耶？又第二劫分為三人，復無所以。今別釋云：初、後二劫是初、後人。始從初地至第七滿是第二劫，分為三人。初之三地相同世修，四、五、六地同彼二乘，第七依大。三類不同，分為三人，故合成五。八地已上俱純無相，故合為一。言「預流」等，舉喻明之。按梁《攝論》云，如前三果三位亦得成立五人：從初向至須陀洹以為第一，家家為第二，斯陀含為第三，一種子為第四，阿那含為第五。

Examination: The Treatise clearly states that the individual of resolute conduct traverses the first great aeon; how could the first bhūmi be the stage of resolute conduct? Moreover, dividing the second aeon into three persons is likewise without foundation. Now, a different explanation is given: the initial and final two aeons are the initial and final persons. Beginning from the first bhūmi up to the completion of the seventh is the second aeon, which is divided into three persons. The initial three bhūmis are similar to worldly cultivation; the fourth, fifth, and sixth bhūmis are similar to those of the two vehicles; and the seventh relies on the Mahāyāna. These three classes are not the same, so they are divided into three persons; hence they combine to form five. From the eighth bhūmi and above, all are purely signless, so they are combined into one. The phrase "stream-enterer and so on" presents an analogy to clarify this. According to the Liang translation of the Mahāyānasaṃgraha, five persons can also be established just as with the three stages of the previous three fruits: from the initial candidate up to the srotāpanna is the first; the kulaṃkula is the second; the sakṛdāgāmin is the third; the ekavīcika is the fourth; and the anāgāmin is the fifth.