大乘義章 11.47

11.47

次第三門就位分別。此四行實並通上下，於中分別非無差異。異相如何？初慧德處，在見道前，以見道前依於聞法起聞思修故，說慧亦即名為般若家也。實德處者，在見道中，以見道中初見諦理從境立稱，故名實處，亦名諦家。捨德處者，在修道中，重緣諦理正能斷除貪瞋等過，名捨德處，亦即名為捨煩惱家。寂滅處者，在無學道，無學聖智永盡生死，故云寂滅，亦即名為苦清淨家。大小齊然。四德處義，略之云爾。

Next, the third section: differentiating by stage. Although these four practices actually run through both higher and lower [stages], differentiating among them is not without distinctions. What are the distinctive characteristics? First, the abode of wisdom virtue is before the path of seeing, because prior to the path of seeing, one gives rise to [the wisdoms of] hearing, reflection, and cultivation relying on hearing the Dharma; therefore, speaking of wisdom, it is also named the home of prajñā. The abode of truth virtue is in the path of seeing, because in the path of seeing, when one first perceives the principle of the truths, the name is established from the object; hence it is called the abode of truth, and also named the home of truth. The abode of relinquishment virtue is in the path of cultivation; repeatedly contemplating the principle of the truths, one is genuinely able to sever faults such as greed and anger; this is called the abode of relinquishment virtue, and is also named the home of relinquishing afflictions. The abode of quiescence is in the path of the non-learner; the noble wisdom of the non-learner perpetually exhausts birth and death, hence it is called quiescence, and is also named the home of the purification of suffering. This is identical in both Mahāyāna and Hīnayāna. The meaning of the four abodes of virtue is briefly described in this way.