大乘義章 12.106

12.106

次就位論。行實齊通，隨相隱顯非無階異。異相如何？依如小乘，初二在於見道已前，次三在於見道之中，次一修道，後一無學。何故見前明戒明定？外凡麁過非戒不防，故先明戒。出世聖道非定不生，故次明定。何故次三偏在見道？以見道中斷除三結、成就三淨，故偏在中。何者三結？所謂身見、戒取及疑，斷身見故得其見淨，斷疑心故得度疑淨，斷戒取故得道非道淨。問曰：聖人入見道時十使俱斷，云何說言但斷三結？如《涅槃》釋，此三重故，所以偏說。如世人言王來王去，重故偏論。又十使中，五見及疑唯障見諦，入見道時斷之究竟；貪瞋癡慢通障見修，入見道時斷之不盡。五見及疑見中盡故，與其斷名；貪瞋癡慢見不盡故，不與斷稱。就彼所斷五見疑中，三使是本，三使是隨。身見是本，邊見為隨。戒取是本，見取為隨。疑心是本，邪見為隨。說除三本，三隨亦爾，故經論中偏說見道斷除三結。何故行淨偏在修道？以此位中重緣諦理趣修行故。何故行斷偏在無學？以無學道離障盡故。大乘法中，初五同前，後二在於修道位中。就修道中，有通有別。通而論之，一切地中有除障義悉名行斷，有上求義皆號思量。於中別分，始從二地乃至七地，修道斷障名為行斷；八地已上法流水中趣入佛境，說為思量上上淨矣。七淨如是。

Next, discussing them in relation to the stages. The practices are in reality universally applicable, yet according to whether their characteristics are concealed or manifest, there are indeed differences in steps. What are the different characteristics? According to the Hīnayāna, the first two lie before the path of vision; the next three lie within the path of vision; the next one is in the path of cultivation; and the last one is in the stage of no-more-learning. Why are precepts and concentration explained prior to vision? Because the coarse faults of ordinary beings cannot be guarded against without precepts, precepts are explained first. The supramundane noble path cannot arise without concentration, so concentration is explained next. Why are the next three exclusively within the path of vision? Because within the path of vision one cuts off the three fetters and accomplishes the three purifications, they are exclusively placed in the middle. What are the three fetters? Namely, view of self, adherence to precepts and vows, and doubt. Cutting off view of self, one attains purification of view; cutting off the mind of doubt, one attains purification by overcoming doubt; cutting off adherence to precepts and vows, one attains purification by knowledge of what is the path and what is not the path. Question: When a noble one enters the path of vision, all ten afflictive drives are severed; why is it said that only the three fetters are severed? As explained in the *Mahāparinirvāṇa-sūtra*, because these three are weighty, they are specifically spoken of. Just as worldly people say, "The king comes, the king goes"; because he is important, he is exclusively discussed. Furthermore, among the ten afflictive drives, the five views and doubt solely obstruct seeing the truths; when entering the path of vision, they are severed completely. Greed, anger, ignorance, and conceit obstruct both vision and cultivation; when entering the path of vision, they are not completely severed. Because the five views and doubt are exhausted in vision, they are given the name of "severed"; because greed, anger, ignorance, and conceit are not exhausted in vision, they are not designated as "severed." Concerning those five views and doubts that are severed, three drives are root and three drives are secondary. View of self is the root; extreme view is secondary. Adherence to precepts and vows is the root; adherence to views is secondary. Doubt is the root; wrong view is secondary. Speaking of removing the three roots, the three secondary ones are also [removed]; thus sūtras and treatises specifically state that the path of vision cuts off the three fetters. Why is purification of practice exclusively in the path of cultivation? Because in this stage one takes the principle of the truths as object again and advances in cultivation. Why is the cessation of practice exclusively in the stage of no-more-learning? Because the path of no-more-learning brings an end to all obstacles. In the Mahāyāna teaching, the first five are the same as before, and the latter two are in the stage of the path of cultivation. Within the path of cultivation, there are general and specific aspects. Discussing it generally, that which involves removing obstacles across all grounds is called cessation of practice, and that which involves seeking upward is called contemplating. Distinguishing them specifically within this: from the second ground up to the seventh ground, cutting off obstacles through the path of cultivation is called cessation of practice; from the eighth ground and above, entering the realm of the Buddhas within the flow of the Dharma is spoken of as the supremely superior purification through contemplating. The seven purifications are such.