大乘義章 17.51

17.51

次約解緣分別三位。所解之法，有證有教。外凡位中，於佛教法假他開道能方悟解，不能自知，是故判為四依弟子，於深證法但能信順。內凡位中，於佛教法能自開解，不假他教，故《華嚴》中說十住等，隨所聞法即自開解，不由他悟，不由他人能自解故堪為初依，於深證法獨須他教。故《地持》中宣說教授初業菩薩，《地經論》中說為一切信行菩薩說不思議法。初地已上，於諸教法能自宣說，於深證法自能證知，不假他教。故《地持》云「有佛無佛，堪能次第斷煩惱障及智慧障（此四門竟）。」

Next, the three stages are distinguished according to the conditions of understanding (jieyuan). Among the things to be understood, there are realization and teaching. In the stage of external worldlings, one relies on others to guide and open the way regarding the teachings of the Buddha before one can awaken and understand; one cannot know them by oneself. Therefore, [such practitioners] are categorized as disciples of the four reliances, and regarding the profound teachings of realization they can only have faith and comply. In the stage of internal worldlings, one can open understanding by oneself regarding the teachings of the Buddha without relying on another's teaching. Thus the Avataṃsaka Sūtra states regarding the ten abodes and so forth that they immediately understand on their own according to whatever teaching they hear, not awakening by means of another. Because they can understand on their own without relying on another, they are fit to be the first reliance, yet regarding the profound teachings of realization they specifically must depend on another's teaching. Thus the Bodhisattvabhūmi speaks of instructing beginner bodhisattvas, and the Daśabhūmika-śāstra speaks of expounding the inconceivable Dharma for all bodhisattvas of faith-practice. From the first ground upward, regarding the various teachings one can expound them on one's own, and regarding the profound teachings of realization one can realize and know them by oneself without relying on another's teaching. Therefore the Bodhisattvabhūmi states: 'Whether Buddhas exist or do not exist, [they] are able to sever the affliction obstacle and the knowledge obstacle in successive order.' (Here ends the fourth gate.)