大乘義章 10.74

10.74

次定位分。據實通論，一切位中皆具此三。隨相別分，局在出世。出世有二：一初地已上名為出世；二隨地相，四地已上方名出世。就初門中，大位開分初地見道。故《地論》言「諸見縛者，於初地中見道時斷。二地已上乃至七地，是其修道。八地已上，名無功用。」以實細分，見有二種：一者緣見，在解行終心。故《地持》言「諸見縛者，解行時斷。」二者證見，在初地始心。修道亦二：一者習修，在初地滿心。故《地持》中宣說初地以為淨心及初修慧行也。二者正修，在二地已上。無功用中亦有二種：一習無功用，在七地中。故《地經》中宣說七地修無功用。二成無功用，八地已上與無生忍，其義相似。始習無生在七地中，成就無生在八地上。初門如是。第二門中，大位開分，第四地中初入出世，名為見道。故《仁王》中名第四地為須陀洹。又《地經》云「身見為首。我人眾生、陰界諸入、我慢所起出沒等事，第四地中皆悉遠離。」五地已上判為修道，八地已上名無功用。以實細分，見有二種：一者習見，在三地終心，觀一切法不生不滅因緣而有。二者成見，在四地中，正見諸法不生不滅。修亦有二：一者習修，在四地終心，方便行中發懃精進。二者正修，在五地上。無功用中，二種如上。然經論中，地位開合進退非一，或開前合後、或開後合前、或開中間以合前後，今據一門且分此三。位別如是（此二門竟）。

Next, determining the divisions of stages. In truth and broadly speaking, all stages are fully endowed with these three. But according to their distinct characteristics, they are confined to the supramundane. The supramundane is twofold: first, from the first ground upward is called supramundane; second, according to the characteristics of the grounds, only from the fourth ground upward is it called supramundane. In the first approach, by broad division, the first ground is the path of seeing. Therefore the Daśabhūmika Śāstra states: 'The bonds of views are severed at the time of the path of seeing in the first ground. From the second ground upward to the seventh ground is the path of cultivation. From the eighth ground upward is called effortless action.' Subdividing them according to reality: seeing is of two kinds: the first is conceptual seeing, situated at the final mind of understanding and practice. Therefore the Bodhisattvabhūmi states: 'The bonds of views are severed at the time of understanding and practice.' The second is realization seeing, situated at the initial mind of the first ground. The path of cultivation is also twofold: the first is preparatory cultivation, situated at the culminating mind of the first ground. Therefore the Bodhisattvabhūmi explains the first ground as the pure mind and the initial cultivation of the practice of prajñā. The second is genuine cultivation, situated on the second ground and above. Effortless action also has two kinds: the first is preparatory effortless action, situated within the seventh ground. Therefore the Daśabhūmika Sūtra explains that the seventh ground cultivates effortless action. The second is accomplished effortless action, situated on the eighth ground and above, whose meaning is similar to anutpattika-dharma-kṣānti: initial training in the unproduced is on the seventh ground, and accomplishing the unproduced is on the eighth ground and above. The first approach is like this. In the second approach, by broad division, first entering the supramundane on the fourth ground is named the path of seeing. Therefore the Renwang jing calls the fourth ground a srotāpanna. Furthermore, the Daśabhūmika Sūtra states: 'With identity view foremost, matters of self, person, sentient beings, aggregates, realms, sense bases, and the arising and vanishing caused by arrogance, are all thoroughly distanced on the fourth ground.' From the fifth ground upward is classified as the path of cultivation, and from the eighth ground upward is named effortless action. Subdividing them according to reality: seeing is of two kinds: the first is preparatory seeing, situated at the final mind of the third ground, contemplating that all dharmas neither arise nor cease and exist through cause and condition. The second is accomplished seeing, situated within the fourth ground, correctly seeing that all dharmas neither arise nor cease. Cultivation is also twofold: the first is preparatory cultivation, situated at the final mind of the fourth ground, generating diligent vigor within expedients of practice. The second is genuine cultivation, situated on the fifth ground and above. Effortless action has two kinds, as described above. However, across the sūtras and treatises, the division, combination, advancing, and retreating of the stages are not one and the same: sometimes opening the former and combining the latter, sometimes opening the latter and combining the former, or opening the middle to combine the former and latter. Here, based on one approach, these three are temporarily divided. The distinctions of stages are like this (this completes the second section).