大乘義章 12.29

12.29

次就位論。位分有五：一者外凡、二者內凡、三者見道、四者修道、五無學道。小乘法中，法住、泥洹，初位中無，後四位有之；後之三智，第五位中有，前四無之，以是增上勝功德故。大乘法中，除邊際智，餘之四種初位中無，後四有之。邊際一智位分不定，將小類大，局在地上；學窮處論，在第十地，後身菩薩於生死邊得自在故。以實通論，種性已上皆悉得之，生死之中麁細無量，隨在何邊際皆自在故（此四門竟）。

Next, discussing according to the stages. The stages are divided into five: first, the outer ordinary person; second, the inner ordinary person; third, the path of seeing; fourth, the path of cultivation; fifth, the path of the non-learner. In the Hīnayāna, the stability of dharmas and nirvāṇa are absent in the first stage and present in the latter four stages; the latter three knowledges are present in the fifth stage and absent in the former four, because they are superior and preeminent merits. In the Mahāyāna, with the exception of the knowledge of the ultimate limit, the remaining four kinds are absent in the first stage and present in the latter four. The division of stages for the single knowledge of the ultimate limit is not fixed: assessing the Mahāyāna by analogy with the Hīnayāna, it is restricted to being on the grounds; discussing it at the point where learning is exhausted, it is on the tenth ground, because a bodhisattva in their final existence attains sovereignty over the limit of saṃsāra. Discussing it comprehensively according to reality, from the lineage stage onward they all attain it, because within saṃsāra the coarse and the subtle are limitless, and at whatever limit one is, one is sovereign. (This concludes the fourth gate.)