大乘義章 10.68

10.68

次就位別位，謂習種、性種、解行、十地、佛地。於此位中，辨義有三：一開始合終，習種為一；性種為二；解行已上合為第三，同觀如故。於此門中，或以三位共望一法以辨三量，所謂望於解行已上所觀之法，習種望彼是其教量，在彼玄絕，藉教知故；性種望彼是其比量，位分相隣，可比知故；解行已上望自所得是其現量，現證知故。或以一位別望三法以辨三量，習種還望自所證法是其現量，現證知故；望性種地所證之法是其比量，位分相隣，可比知故；望解行上所證之法是其教量，法玄絕故。向前門中教淺現深，於此門中現淺教深。或以三位別望三法，向前三位自望所得皆是現量，是則現量是通深淺。二開中間以合初後，如《地持》說。習種、性種合之為一，種子同故；解行為二；初地已上合為第三，同證如故。於此門中，亦得三位共望一法。望初地上所證之法，種性位中是其教量，解行比量，地上現量。亦得一位別望三法，亦得三位別望三法，類上可知。三合始開終，種性、解行合之為一，信地同故；十地為二；佛地為三。於此門中亦得三位共望一法，望佛所證，地前名教，相去玄絕，信教知故；地上名比，以自所得上比佛故；佛地名現，現證性故。亦得一位別望三法，地前還望地前之法，是其現量；望地上法是其比量；望佛所得是其教量，以玄絕故。亦得三位別望三法皆是現量，同現見故。三量如是。

Next, distinguishing according to stages. "Stages" refers to the lineage of practice (adhivāsanā-gotra), the lineage of nature (prakṛti-gotra), understanding and practice (adhimukti-caryā), the ten grounds (daśa-bhūmi), and the Buddha ground (buddha-bhūmi). In these stages, distinguishing the meaning has three [models]: First, opening the beginning and combining the end: the lineage of practice is the first; the lineage of nature is the second; from understanding and practice upward are combined into the third, because they equally contemplate suchness. In this approach, either the three stages together look toward one dharma to distinguish the three epistemic instruments: namely, looking toward the dharma contemplated from understanding and practice upward, the lineage of practice looking toward it is its authoritative testimony, because it is transcendent to it and known by relying on teaching; the lineage of nature looking toward it is its inference, because the stage divisions are adjacent and it can be known by inference; and from understanding and practice upward looking toward their own attainment is their direct perception, because it is directly realised and known. Or, a single stage separately looks toward three dharmas to distinguish the three epistemic instruments: the lineage of practice looking back toward the dharma realised by itself is its direct perception, because it is directly realised and known; looking toward the dharma realised on the ground of the lineage of nature is its inference, because the stage divisions are adjacent and it can be known by inference; looking toward the dharma realised above understanding and practice is its authoritative testimony, because the dharma is transcendent. In the preceding approach, testimony was shallow and direct [perception] was deep; in this approach, direct [perception] is shallow and testimony is deep. Or, the three stages separately look toward three dharmas: the preceding three stages looking each toward what they have attained are all direct perception; thus, direct perception applies across both shallow and deep. Second, opening the middle to combine the beginning and the end, as stated in the *Bodhisattvabhūmi*: the lineage of practice and the lineage of nature are combined into one, because their seed nature is the same; understanding and practice is the second; from the first ground upward are combined into the third, because they equally realise suchness. In this approach, it is also possible for three stages together to look toward one dharma: looking toward the dharma realised on the first ground and above, in the gotra stages it is authoritative testimony, in understanding and practice it is inference, and on the grounds it is direct perception. It is also possible for a single stage to separately look toward three dharmas, and also possible for three stages to separately look toward three dharmas, which can be understood analogously to the above. Third, combining the beginning and opening the end: the gotras and understanding and practice are combined into one, because the stage of faith is the same; the ten grounds are the second; the Buddha ground is the third. In this approach, it is also possible for three stages together to look toward one dharma: looking toward what is realised by the Buddha, before the grounds it is called testimony, because they are far and transcendent from each other and known by trusting the teaching; on the grounds it is called inference, because one uses what one has attained oneself to infer upward to the Buddha; the Buddha ground is called direct perception, because the nature is directly realised. It is also possible for a single stage to separately look toward three dharmas: before the grounds, looking back toward the dharmas before the grounds is its direct perception; looking toward the dharmas on the grounds is its inference; looking toward what is attained by the Buddha is its authoritative testimony, because it is transcendent. It is also possible for three stages separately looking toward three dharmas to all be direct perception, because they equally see directly. Such are the three epistemic instruments.