大方廣佛華嚴經搜玄分齊通智方軌 1.62

1.62

二出所治，一瞋障百法明門之障。此下生解斷障，凡有四義：一約生信，即初地，斷使種。二約位，即解位，使習種俱斷。三約行，即十信滿心，使習種等俱斷。四約實，即本來不須斷，自體淨也，可準思之。又問：斷惑相云何？答：非初非中後，前中後取故。云何斷？如虛空，此是三乘共學義也。

Second, identifying what is remedied: the obstruction of anger, which obstructs the gateways of clarity of the hundred dharmas. From here below, giving rise to understanding and severing obstructions has four meanings in all: First, in terms of giving rise to faith, namely the first bhūmi, severing the seeds of the latent afflictions. Second, in terms of the stage, namely the stage of understanding, severing the latent afflictions, habits, and seeds altogether. Third, in terms of practice, namely the culminating mind of the ten faiths, severing the latent afflictions, habits, seeds, and so forth altogether. Fourth, in terms of reality, namely originally not needing to be severed, its self-substance being pure; this can be comprehended accordingly. Question: What are the characteristics of severing delusion? Answer: Neither at the beginning, nor in the middle, nor at the end, because grasping occurs before, in the middle, and after. How is it severed? Like empty space; this is the meaning shared in common study by the triyāna.