大乘義章 18.31

18.31

次就位論。小乘法中位別有三：一是凡位，在見道前，有其等智斷結涅槃。二是聖位，見道已上，有其無漏斷結涅槃，而未滿足。三無學位，有其無漏斷結涅槃，究竟成滿。大乘法中位別有五：一是外凡常沒之位，得有等智斷結涅槃。如《涅槃》說，凡夫涅槃八事是者。二是外凡善趣之位，得有事識緣觀無漏斷結涅槃。以此位中修習事識無漏業因斷煩惱故，種性已上用之受於變易之果。三種性已上內凡之位，得有妄識緣治無漏斷結涅槃，觀法心起捨外緣故。四初地上真聖之位，漸息緣治真證漸現，得有真證法性涅槃而未滿足。五是佛位，達妄本無、淨非治顯，法性涅槃圓滿具足。約始分終，說彼第五；至及得時，前無四階，此非第五（此四門竟）。

Next is discussing it in terms of stages. In the Hīnayāna Dharma, there are three distinct stages: First is the ordinary stage, prior to the path of seeing, where there is the nirvāṇa of severing bonds through conventional wisdom. Second is the noble stage, from the path of seeing onward, where there is the nirvāṇa of severing bonds through the untainted, though it is not yet complete. Third is the stage of the non-learner (aśaikṣa), where there is the nirvāṇa of severing bonds through the untainted, completely fulfilled. In the Mahāyāna Dharma, there are five distinct stages: First is the stage of the external ordinary person perpetually drowning, who can have the nirvāṇa of severing bonds through conventional wisdom, as the eight matters that are the ordinary person's nirvāṇa stated in the *Mahāparinirvāṇa-sūtra*. Second is the stage of the external ordinary person in the good destinies, who can have the nirvāṇa of severing bonds through the untainted [arising from] the phenomenal consciousness's contemplation of conditions; because in this stage they cultivate untainted karmic causes of the phenomenal consciousness to sever afflictions, from the lineage (gotra) onward they use this to receive the fruit of transformation. Third is the stage of the internal ordinary person from the lineage onward, who can have the nirvāṇa of severing bonds through the untainted [arising from] the deluded consciousness's remedy of conditions, because the mind contemplating dharmas arises and relinquishes external conditions. Fourth is the stage of the true noble from the first bhūmi onward, where remedies through conditions gradually cease and true realization gradually manifests, obtaining the nirvāṇa of true realization of the dharmatā, though it is not yet complete. Fifth is the stage of the Buddha, where one thoroughly realizes that delusion is originally non-existent and that purity is not revealed through remedies; the dharmatā-nirvāṇa is consummate and fully complete. Distinguishing the final in terms of the initial, that fifth is spoken of; yet when it is attained, the preceding four stages do not exist, and this is not the fifth (this concludes the fourth gate).