大乘入道次第開決 1.217

1.217

且資糧位頓悟等者。然諸菩薩總有二種。一者頓悟。二者慚悟。若不定性。復從二乘。無漏聖位而發心者。此名為漸悟菩薩。由是此類有五種人。謂即四果及獨覺果。如次八六四二一萬劫數修習。方始得到十住初心。以二乘心礙大乘故。經多劫數方至初住。是故經云。須陀洹人八萬劫相心於本位證我空故。故資糧位無漏智行。若大乘姓直從凡位而發大心。名為頓悟。但十千劫修行世間十善道故得入初住。故資糧位但是有漏。無漏之智未起現行。

Regarding "furthermore, in the stage of provisions, the suddenly enlightened" and so forth: now, bodhisattvas are of two general kinds: first, the suddenly enlightened; second, the gradually enlightened. If those of indeterminate lineage give rise to the mind [for bodhi] from the untainted noble stages of the two vehicles, they are called gradually enlightened bodhisattvas. As such, this category has five kinds of persons: namely, those of the four fruits and those of the solitary realizer fruit. Respectively, they practice for eighty, sixty, forty, twenty, and ten thousand kalpas before they first manage to reach the initial mind of the ten abodes. Because the mind of the two vehicles obstructs the Mahāyāna, they reach the initial abode only after passing through many kalpas. Therefore the sūtra says: "For a srotāpanna, through eighty thousand kalpas..." because in their original stage they have realized the emptiness of the person, in the stage of provisions their practice is with untainted wisdom. If one of Mahāyāna lineage directly generates the great mind from the ordinary stage, they are called suddenly enlightened; merely by practicing the ten worldly courses of wholesome action for ten thousand kalpas, they are able to enter the initial abode. Therefore, their stage of provisions is only tainted; untainted wisdom has not yet arisen into active manifestation.