淨名玄論 5.33

5.33

問：若地前伏、初地斷者，何故《釋論》云「初地時未捨結，七地方斷」？答：眾師不同。生公用大頓悟義，唯佛斷惑，爾前未斷。故佛名為覺，爾前未覺。瑤師用小頓悟義，七地方斷，引向文證之。今明皆無所妨。《大經》云「唯佛名眼見佛性，十地以還皆稱聞見」，則唯佛斷惑，爾前不斷也。初地以來，但斷麁累、未除細惑，故言不斷。七地除細，故言斷耳。故各有得義，不應徧執也。

Question: If suppression occurs before the bhūmis and severance occurs at the first bhūmi, why does the Dazhidulun state: "At the time of the first bhūmi, the fetters have not yet been abandoned; they are only severed at the seventh bhūmi"? Answer: The various masters differ. Master [Dao]sheng adopted the doctrine of great sudden enlightenment, [holding that] only the Buddha severs afflictions, while prior to that they are not severed. Hence the Buddha is called "the Awakened," whereas prior to that they are not yet awakened. Master [Zhi]yao adopted the doctrine of small sudden enlightenment, [holding that] they are severed only at the seventh bhūmi, citing the preceding text as proof. We now clarify that neither presents any obstacle. The Mahāparinirvāṇa-sūtra states: "Only the Buddha is said to see the Buddha-nature with the eyes; from the tenth bhūmi on down, all are called hearing and seeing"; thus only the Buddha severs afflictions, and prior to that they are not severed. From the first bhūmi onward, one only severs coarse defilements and has not yet eliminated subtle afflictions; hence it is said that they are not severed. The seventh bhūmi eliminates the subtle; hence it is said that they are severed. Thus each has its valid meaning, and one should not cling one-sidedly.