維摩經玄疏 3.205

3.205

若登初地，即證真中道第一義諦，雙照二諦，心心寂滅，自然流入薩婆若海，能斷無明住地，分得種智、佛眼，得如來真、應兩身，十方行化也。始從初地，乃至十地，皆斷無明，但以位約，分為三道：初地，名見道；二地至六地，名修道；從七地已去，名無學道。地論師言：「二地至七地，名修道；八地已去，名無學道也。」初地菩薩五行具足，恐是初地功德也。餘九種功德，或可對九地。所言破無明別見惑者，《大涅槃經》云「自此已前，皆名邪見人也」，是則三藏、通教三乘之人，皆未見此理，故名邪見人也。以大士訶須菩提，六師是汝之師，天魔、外道一手作諸勞侶，意在此也。乃至別教十信、三十心，雖伏此惑，既未能斷，猶是成就無明別見，訶諸菩薩，意或在此也。

When one ascends to the first ground, one immediately realizes the paramārtha-satya of the true Middle Way, illuminated twofold across the two truths, mind after mind in quiescence, naturally flowing into the ocean of sarvajñatā, able to sever the abiding ground of fundamental ignorance, partially attaining the knowledge of all aspects and the buddha-eye, obtaining both the true and response bodies of the Tathāgata, and transforming beings across the ten directions. From the first ground up to the tenth ground, all sever ignorance; but according to stages, they are divided into three paths: the first ground is called the path of vision; the second ground to the sixth ground is called the path of cultivation; from the seventh ground onward is called the path of no-learning. The masters of the Daśabhūmika state: "The second ground to the seventh ground is called the path of cultivation; the eighth ground onward is called the path of no-learning." The bodhisattva of the first ground fully perfecting the five practices probably refers to the merit of the first ground. The remaining nine merits may correspond to the nine grounds. Regarding the statement that they break through the distinctive delusion of views born of ignorance, the Mahāparinirvāṇa Sūtra says: "Prior to this, all are called persons of wrong views." This means that the persons of the three vehicles of the Tripiṭaka and shared teachings have not yet seen this principle, and are therefore called persons of wrong views. When the Great Being reproached Subhūti, saying that the six teachers were his teachers, and that heavenly demons and non-Buddhists all joined hands as his companions, the intent lay here. Even up to the ten faiths and thirty minds of the distinctive teaching, although they subdue this delusion, since they are not yet able to sever it, they still possess the distinctive views born of ignorance; the reproach directed toward the bodhisattvas may have this intent as well.