大乘義章 13.63

13.63

次就位論。文無定判，准義推之，麁亦可知。毘曇法中，初四方便，煗等已上漸學觀察，苦忍已去正見分明。次三方便，斯陀行去漸次觀察，無學究竟。第八門中人無我觀二處通者，成實法中，前七事觀，在思慧地；後一理觀，煗等已上漸學修習，無相已去正見分明。大乘法中，實通上下，隨相別分，前七方便在於地前，後一正觀在於地上。八行觀義，略辨如是。

Next, discussing them in terms of stages. The texts contain no fixed determination; inferring from principle, it can be roughly understood. In the Abhidharma system, the first four are expedients: from the stage of heat (*ūṣmagata*) onward, one gradually learns to observe them, and from the forbearance of suffering (*duḥkha-dharma-jñāna-kṣānti*) onward, right view becomes distinct and clear. The next three are expedients: from the practice of the sakṛdāgāmin onward, one gradually observes them, and at the stage of the non-learner (*aśaikṣa*), they are fully perfected. In the eighth section, the contemplation of personal non-self is common to both places. In the Tattvasiddhi system, the first seven are phenomenal contemplations, situated at the stage of wisdom born of reflection (*cintāmayī-prajñā*); the latter one is principle contemplation, gradually trained and cultivated from the stage of heat onward, and from the stage of signlessness onward, right view becomes distinct and clear. In the Mahāyāna system, they truly pervade both higher and lower stages; distinguishing them according to characteristics, the first seven expedients are before the stages of the bhūmis, and the last direct contemplation is on the bhūmis. The meaning of the eight contemplations of practice is briefly distinguished thus.