大乘義章 17.15

17.15

次明品數多少之義。依如《毘曇》，見道位中唯十五心，通須陀果有十六心，八忍、八智是十六也。觀欲界苦，初忍後智，有其二心。觀上界苦，初忍後智，亦有二心，餘諦例爾。若依《成實》，見道位中有無量心，故彼文言「以無量心斷諸煩惱，非八非九。」言非八者，說見道中有無量心相續斷惑，破《阿毘曇》定說八忍。言非九者，說修道中有無量心，破《阿毘曇》於一一地定九無礙。何故《毘曇》定說八忍？彼宗觀有，有相局別，見易明故。何故《成實》說無量心？彼宗觀空，空無分限，見難了故（此二門竟）。

Next, the meaning of the number and quantity of grades is explained. According to the Abhidharma, in the stage of the path of seeing there are only fifteen moments of mind; including the fruit of the srotāpanna, there are sixteen moments of mind—the eight forbearances and eight knowledges make sixteen. Contemplating the suffering of the desire realm, there are two moments of mind: first forbearance, then knowledge. Contemplating the suffering of the higher realms, there are also two moments of mind: first forbearance, then knowledge. The remaining truths follow the same pattern. According to the Tattvasiddhi, there are immeasurable moments of mind in the stage of the path of seeing. Therefore, its text says: "One severs defilements with immeasurable moments of mind, not eight and not nine." Saying "not eight" means that within the path of seeing there are immeasurable moments of mind that consecutively sever delusions, refuting the Abhidharma's fixed assertion of eight forbearances. Saying "not nine" means that within the path of cultivation there are immeasurable moments of mind, refuting the Abhidharma's assertion of definitively nine unobstructed [paths] in each single stage. Why does the Abhidharma definitively state eight forbearances? That tradition contemplates existence; the characteristics of existence are delimited and distinct, and seeing them is easily clarified. Why does the Tattvasiddhi speak of immeasurable moments of mind? That tradition contemplates emptiness; emptiness has no limits or boundaries, and seeing it is difficult to comprehend fully. (These two sections are concluded.)