大乘義章 17.53

17.53

次約惑論。惑謂五住，於中進退曲有四義。其一義者，外凡位中，始修無漏，斷四住地。種性已上，觀解成就，斷四住地性成之結，是其地也。初地已上，實慧深明，斷無明地。第二義者，善趣修習事識無漏，斷四住地。種姓已上，修習七識緣觀無漏，斷無明地。初地已上，修真無漏，斷無明地。問曰：善趣所斷四住，為伏？為永？釋言：善趣初伏、後永。此云何知？經中宣說，種性已上大力菩薩受變易身。變易必用無漏為因，無漏業因種性前起，明知永斷。第三義者，五住煩惱有麁中細，其麁品者，善趣漸斷，種性時盡。以此麁品種性盡故，《地持》宣說種性菩薩二障清淨。又《地持》說「種性菩薩離麁煩惱」，義當此門。其中品者，種性已上隨分漸斷，初地時盡。以此中品初地盡故，《地持》宣說「初地菩薩出障解脫，無罪清淨。」其細品者，地上漸斷，至佛乃盡。以此細品地前未斷，故《涅槃》說「初依菩薩具煩惱性。」第四義者，善趣位中修事無漏，斷四住地。種性已上，事治漸息，修起七識，緣照無漏，斷無明地。初地已上，緣照漸息，真德現前。約惑如是（此六門竟）。

Next is the discussion according to delusion. Delusion refers to the five abodes [of affliction], within which there are in detail four meanings regarding advance and retreat. As for the first meaning: in the stage of external worldlings, one first cultivates the untainted and severs the four dwelling-grounds. From the lineage [stage] upward, contemplation and understanding are accomplished, and one severs the innate fetters of the four dwelling-grounds; this is that ground. From the first ground upward, real wisdom is deeply luminous, and one severs the dwelling-ground of ignorance. As for the second meaning: in [the stage of] good destinies one cultivates the untaintedness of phenomenal consciousness, severing the four dwelling-grounds. From the lineage upward, one cultivates the untaintedness of objective contemplation of the seventh consciousness, severing the dwelling-ground of ignorance. From the first ground upward, one cultivates the true untaintedness, severing the dwelling-ground of ignorance. Question: Are the four dwelling-grounds severed in [the stage of] good destinies subdued, or are they permanently [severed]? Explanation: In [the stage of] good destinies, they are first subdued and later permanently [severed]. How is this known? The sūtras expound that great bodhisattvas from the lineage upward receive the transformation body. Transformation necessarily takes the untainted as its cause; since the untainted karmic cause arises before the lineage, it is clearly known that they are permanently severed. As for the third meaning: the five abodes of afflictions have coarse, middling, and subtle [levels]. As for the coarse grade, they are gradually severed in the good destinies and exhausted at the lineage stage. Because this coarse grade is exhausted at the lineage stage, the Bodhisattvabhūmi expounds that the bodhisattva of the lineage is pure of the two obstacles. Furthermore, the Bodhisattvabhūmi states that 'bodhisattvas of the lineage are free from coarse afflictions'; its meaning corresponds to this gate. As for the middling grade, it is gradually severed according to one's lot from the lineage upward, and exhausted at the first ground. Because this middling grade is exhausted at the first ground, the Bodhisattvabhūmi expounds that 'bodhisattvas of the first ground are liberated from obstacles and pure without transgressions.' As for the subtle grade, it is gradually severed on the grounds and is exhausted only at Buddhahood. Because this subtle grade is not severed before the grounds, the Nirvāṇa Sūtra states: 'Bodhisattvas of the first reliance are endowed with the nature of afflictions.' As for the fourth meaning: in the stage of good destinies, one cultivates the phenomenal untaintedness, severing the four dwelling-grounds. From the lineage upward, phenomenal antidotes gradually subside, and one cultivates and raises the seventh consciousness, its untaintedness of objective illumination severing the dwelling-ground of ignorance. From the first ground upward, objective illumination gradually subsides, and true virtues appear before oneself. The discussion according to delusion is like this. (Here ends the sixth gate.)