大乘義章 16.23

16.23

次約位論。行實齊通，隨義且分，開合不定。或分為二：世及出世。見道已前名為世間，見道已上名為出世。七中初五在於世間，後二出世。或離為三：一方便道，在見道前；二見；三修。七中初五在於方便，八正在見，七覺在修。或分為四：外凡、內凡、見道、修道，是其四也。念處已前名為外凡，未覺理故。燸等四心名為內凡，學觀諦理，成就出世聖人性故。見修可知。七中初門在於外凡，念處所攝，次四內凡，八正見道，七覺修道。或分為七，如《毘曇》說「念處位中名為四念。在燸心中名為正懃，初得理相，懃心求故。在頂心中名如意足，於所觀法心轉寂故。在忍心中名為五根，心住不退，決定能生出世道故。世第一法名為五力，深伏煩惱，親生出世無漏道故。八正見道。七覺修道。」將小類大，大亦應然，但無說處。行門如是。

Next, discussing according to stage. Although the practices actually apply universally, they are temporarily differentiated according to their sense, with divisions and combinations not being fixed. They may be divided into two: mundane and supramundane. Prior to the path of seeing is called mundane; from the path of seeing and above is called supramundane. Among the seven, the first five are in the mundane, and the latter two are supramundane. Or they may be separated into three: first, the path of expedient means, which is before the path of seeing; second, seeing; third, cultivation. Among the seven, the first five are in expedient means, the eightfold noble [path] is in seeing, and the seven factors of awakening are in cultivation. Or they may be divided into four: external ordinary persons, internal ordinary persons, the path of seeing, and the path of cultivation—these are the four. Prior to the applications of mindfulness is called the external ordinary person, because of not yet awakening to the principle. The four minds of warmth and so forth are called internal ordinary persons, because they train in contemplating the principle of the truths and accomplish the nature of a supramundane noble one. Seeing and cultivation are understood. Among the seven, the first gate is in the external ordinary person, subsumed by the applications of mindfulness; the next four are internal ordinary persons; the eightfold noble [path] is the path of seeing; the seven factors of awakening are the path of cultivation. Or they may be divided into seven, as the *Abhidharma* states: "In the stage of the applications of mindfulness, they are called the four applications of mindfulness. In the mind of warmth, they are called the right exertions, because one first attains the characteristics of principle and seeks them with a diligent mind. In the mind of the summit, they are called the bases of supernormal power, because the mind becomes increasingly quiescent regarding the phenomena contemplated. In the mind of forbearance, they are called the five faculties, because the mind abides without backsliding and is definitely able to generate the supramundane path. In the stage of supreme mundane dharmas, they are called the five powers, because they deeply subdue afflictions and directly generate the supramundane untainted path. The eightfold noble [path] is the path of seeing. The seven factors of awakening are the path of cultivation." Applying the Hīnayāna by analogy to the Mahāyāna, the Mahāyāna should also be like this, though there is no explicit passage. Practice aspects are thus.