大乘義章 15.10

15.10

次就見斷修斷無斷三義分別。見諦所除名為見斷，修道所離名為修斷，二道不遣名為無斷。依如《毘曇》，前之八智一向無斷。等智一種備有兩義：五邪見等是其見斷，自餘一切有漏等智悉是修斷。於中若有染污之者，斷其體性；不染污者，斷其繫縛。他心一智，義亦兩兼：有漏他心是其修斷，斷繫縛故；無漏他心是其無斷。若依《成實》，十智皆是無漏法故，斯名無斷。以無斷故，得滅盡定及得無餘涅槃之時方始滅之。大乘法中，備有三義：若是妄想，緣心為體，通其見斷及與修斷；真心為體，一切無斷。

Next, they are distinguished according to the three meanings of what is abandoned by seeing, what is abandoned by cultivation, and what is not abandoned. What is eliminated by seeing the truths is called abandoned by seeing; what is abandoned by the path of cultivation is called abandoned by cultivation; and what is not dismissed by either path is called not abandoned. According to the Abhidharma, the preceding eight knowledges are definitively not abandoned. Conventional knowledge alone possesses both meanings: the five wrong views and so forth are abandoned by seeing, while all other sāsrava conventional knowledges are abandoned by cultivation. Among them, if it is defiled, its intrinsic nature is abandoned; if it is undefiled, its bondage is abandoned. The single knowledge of the minds of others also combines both meanings: sāsrava knowledge of others' minds is abandoned by cultivation, because its bondage is abandoned; anāsrava knowledge of others' minds is not abandoned. According to the Tattvasiddhi, because all ten knowledges are anāsrava phenomena, they are called not abandoned. Because they are not abandoned, they are only extinguished when attaining the cessation attainment (nirodha-samāpatti) and attaining nirvāṇa without remainder. In the Mahāyāna system, all three meanings are possessed: if it has false conceptualization and conditioning mind as its essence, it extends to both what is abandoned by seeing and what is abandoned by cultivation; if it has the true mind as its essence, it is entirely not abandoned.