注大乘入楞伽經 10.30

10.30

若二乘機，以八忍八智斷三界四諦分別煩惱，得預流果，次修九無間道、九解脫道，斷三界俱生煩惱，得餘三果。其所知障諸趣寂者，入無餘時斷，其餘一切有斷不斷，不同愚法。以彼唯斷煩惱障故（回心二乘得同回心菩薩，分斷所知障不同愚法二乘，唯斷煩惱障），直進菩薩二障俱斷，煩惱障中不同二乘約界分位（回心菩薩斷煩惱障，或類二乘）。但於二障分別起者，地前伏現行，初地真見道時，一剎那中頓斷彼種。其俱生中煩惱，初地已去自在能斷，留種故不斷。何以故？潤生攝化故、不墮二乘故、為斷所知障故、為得大菩提故。彼第七識煩惱，性非潤生，故非所留。行相細故，七地已還有時暫現，以觀智有間故。是故當知煩惱障種至金剛位；其所知障行相細故，正障菩薩道故，於地地分斷，要至佛地方盡無餘。由此即說二障修惑俱至佛地。故《對法論》云「又諸菩薩十地位中，唯修所知障對治道，非斷煩惱障。得菩提時，頓斷煩惱及所知障。」

For persons of the two-vehicle capacity, by means of the eight patiences and eight knowledges they sever the discriminative afflictions of the four truths of the three realms, attaining the fruit of stream-enterer; next they cultivate the nine unobstructed paths and nine paths of liberation, severing the innate afflictions of the three realms, and attain the remaining three fruits. As for the cognitive obscurations, for those who head toward quiescence, they are severed upon entering the [nirvāṇa] without remainder; for all the others, some are severed and some are not, which is not like those of dull dharmas, because the latter only sever the affliction obscurations (the two-vehicle practitioners who have turned their minds toward the Mahāyāna can be like the bodhisattvas who have turned their minds, partially severing cognitive obscurations, unlike the two-vehicle practitioners of dull dharmas who solely sever affliction obscurations). Bodhisattvas of direct progression sever both obscurations; among the affliction obscurations, they do not divide stages according to realms like the two vehicles (bodhisattvas who have turned their minds sever affliction obscurations partly like the two vehicles). For those [obscurations] that arise from discrimination among the two obscurations, their active manifestations are subdued before the bhūmis; at the true path of seeing on the first bhūmi, their seeds are suddenly severed in a single instant. Regarding the afflictions among the innate ones, from the first bhūmi onward they can be severed at will, but their seeds are retained and thus not severed. Why? Because they moisten rebirth to gather and transform [sentient beings], prevent falling into the two vehicles, serve to sever the cognitive obscurations, and serve to attain great bodhi. The afflictions of that seventh consciousness are not of a nature that moistens rebirth, so they are not what is retained. Because their active forms are subtle, before the seventh bhūmi they sometimes temporarily appear, because contemplative wisdom has intervals. Therefore one should know that the seeds of the affliction obscurations last until the diamond-like stage; because the cognitive obscurations have subtle active forms and directly obstruct the bodhisattva path, they are severed stage by stage across the bhūmis, and only upon reaching the buddha-stage are they completely ended without remainder. Hence it is said that the cultivated delusions of both obscurations both last until the buddha-stage. Thus the Abhidharmasamuccaya says: 'Furthermore, across the stages of the ten bhūmis, all bodhisattvas only cultivate the path that is the antidote to the cognitive obscurations, and do not sever the affliction obscurations. Upon attaining bodhi, they suddenly sever both the affliction obscurations and the cognitive obscurations.'