大乘義章 10.17

10.17

次就位論。三學之行遍通始終，隨位真分非無差異。異相如何？小乘法中義別有二：一義分別五停心觀、總別念處未得定水，修習戒品；燸等四心已得定水，修習定品；見諦已上修習慧品。第二義者，始從內凡漸學戒行，至初果時戒行成就，以得聖戒不可壞故；斯陀行去漸學定品，至那含果定行成就；那含金剛漸學慧品，究竟盡智、無生智時慧行成就。大乘法中亦有兩義：一義分別淨行賢首修習戒品，種性解行修習定品，初地已上同修慧品。第二義者，始從世間漸學戒行，至離垢地戒行成就，故《地持》中無離垢地為增上戒住；三地方便漸學定品，住三地時定行成就，故《地持》中宣說三地為增上意住，相續解脫說為定淨；四地已上漸學慧品，至第十地慧行成就，故彼《相續解脫經》中說四地上以為慧淨。位分如是（此三門竟）。

Next, discussion according to stages. The practice of the three trainings extends completely from beginning to end, but according to the true differentiation of stages it is not without distinctions. What are these distinct characteristics? In the Hīnayāna teachings, there are two distinct explanations. One explanation distinguishes that in the fivefold mind-stilling contemplations and the specific and general applications of mindfulness, one has not yet obtained the water of concentration, and cultivates the category of morality; in the four minds of heat and so forth, one has already obtained the water of concentration, and cultivates the category of concentration; from the seeing of the truths on up, one cultivates the category of wisdom. The second explanation is that, beginning from the inner ordinary person, one gradually trains in moral practice, and upon reaching the first fruit, moral practice is accomplished, because one has attained the indestructible noble precepts; from the sakṛdāgāmin path onward, one gradually trains in the category of concentration, and upon reaching the anāgāmin fruit, concentration practice is accomplished; from the vajra[-like concentration] of the anāgāmin, one gradually trains in the category of wisdom, and at the ultimate knowledge of destruction and knowledge of non-arising, wisdom practice is accomplished. In the Mahāyāna teachings, there are also two explanations. One explanation distinguishes that the worthy stages of pure practice cultivate the category of morality; the stages of lineage and resolve-action cultivate the category of concentration; and from the first bhūmi on up, they together cultivate the category of wisdom. The second explanation is that, beginning from the worldly stage, one gradually trains in moral practice, and upon reaching the Immaculate Bhūmi (Vimalā), moral practice is accomplished; hence in the Bodhisattvabhūmi the Immaculate Bhūmi is termed the abode of higher morality; through the expedient means of the third bhūmi, one gradually trains in the category of concentration, and while abiding in the third bhūmi, concentration practice is accomplished; hence in the Bodhisattvabhūmi the third bhūmi is proclaimed as the abode of higher mind, and in the Saṃdhinirmocana it is called purity of concentration; from the fourth bhūmi on up, one gradually trains in the category of wisdom, and upon reaching the tenth bhūmi, wisdom practice is accomplished; hence in that Saṃdhinirmocana-sūtra, the stages from the fourth bhūmi on up are called purity of wisdom. Such are the divisions of stages. (These three sections are concluded.)