大乘義章 10.52

10.52

次就位論。位別有五：一外凡位、二內凡位、三見道、四修道位、五無學位。通而論之，一一位中皆具三行。於中別分，進退有三：一義分別，外凡位中修世八禪，名之為止；內凡位中學觀諦理，名之為觀；見道已上證理平等，同名為捨。第二義者，內凡位中安心諦理而未能見，說之為止，故見諦前名為定淨；見道位中始見諦理，名之為觀；修道已去定慧調停，說名為捨。第三義者，見道已前，同名為止；見修二道，照理名觀；無學位中得涅槃果捨離十相，故名為捨。位別如是（此七門竟）。

Next, they are discussed with respect to stages. There are five distinct stages: first, the stage of external ordinary beings; second, the stage of internal ordinary beings; third, the path of seeing; fourth, the path of cultivation; fifth, the stage of no-more-learning. Speaking broadly, each and every stage is endowed with all three practices. Distinguishing them specifically, there are three interpretations of progression: In the first interpretation, within the stage of external ordinary beings, cultivating the mundane eight dhyānas is called śamatha; within the stage of internal ordinary beings, learning to contemplate the principle of the truths is called vipaśyanā; from the path of seeing upwards, realising the equality of principle is together called upekṣā. In the second interpretation, settling the mind in the principle of the truths within the stage of internal ordinary beings without yet being able to see it is called śamatha—hence before seeing the truths it is called purity of concentration; in the stage of the path of seeing, beginning to see the principle of the truths is called vipaśyanā; from the path of cultivation onwards, the harmonising of samādhi and prajñā is called upekṣā. In the third interpretation, prior to the path of seeing, they are together called śamatha; on the two paths of seeing and cultivation, illuminating principle is called vipaśyanā; in the stage of no-more-learning, obtaining the fruit of nirvāṇa and relinquishing the ten marks is called upekṣā. The distinctions of stages are like this (this concludes the seventh portal).