大乘義章 2.44

2.44

次就位論。位別有五：一外凡位，小乘法中念處已前；二內凡位，小乘法中𤏙頂已上，大乘法中習種已上；三見道位；四修道位；五無學道。依如《毘曇》，義別有三：一者斷處、二者得處、三者成處。若論斷處，唯在外凡見道修道。外凡位中，依世俗禪，六行斷結。見諦位中，斷見諦惑。修道位中，斷修道惑。內凡位中，雖學觀諦，但伏現起，不能永斷，為是不論。無學惑盡，無可斷除，是以不論。問曰：無學修九無礙、九解脫道，斷己所有障根無知，云何不斷？障根盡處非數滅故，所以不說。若論得處，在於外凡見修無學。外凡見修，斷隨得無學之位，於彼因中一切所斷一時頓得，合為果體。內凡一位，全無所得。若論成處，五位皆成。外凡所斷，內凡亦成。見修無學，成之可知。成實法中，義別有二：一斷得處、二成就處。斷得處者，在於內凡見修二道。內凡位中，𤏙等四心漸斷煩惱，故得數滅；聞思二慧，但能伏除，未能永盡，是故所得非真數滅。故彼論言「從𤏙等來，漸斷煩惱，見滅乃盡。」明知聞思未能永滅。見修二位，斷得可知。彼宗之中，世俗八禪無斷結故，外凡一向無斷無得。無學無斷，義在可知。若論成就，內凡見修及與無學皆悉成就，外凡不成。大乘法中，善趣已前悉名外凡，於彼外凡善趣位中，隨分之中斷麁五位，亦得其滅。故《華嚴經》說「賢首中得海印等塵數三昧，八相成佛。」明於其中有斷有滅。內凡見修，有斷有滅。無學得滅而無可斷（數滅如是）。次辨非數。於中曲有五門分別：一約煩惱業苦分別、二約有漏無漏分別、三約內外分別、四約五趣分別、五約三世分別。初約煩惱業苦分別。煩惱之中，除其無礙解脫對治餘緣力故令不生者，是非數滅。業則不定。毘曇法中，染污業思與煩惱同，自餘一切皆非數滅。《成實》、大乘，一切諸業等，皆同煩惱。苦報之中。依如《毘曇》皆非數滅。《成實》、大乘，與煩惱同（此一門竟）。

Next, to discuss it in terms of stages. The stages are divided into five: first, the stage of external worldlings, which in the Hīnayāna teachings is prior to the applications of mindfulness; second, the stage of internal worldlings, which in the Hīnayāna teachings is from Heat and Summit upward, and in the Mahāyāna teachings is from the seed nature of practice upward; third, the stage of the path of seeing; fourth, the stage of the path of cultivation; fifth, the path of the adept (aśaikṣa). According to the Abhidharma, there are three distinct aspects: first, the loci of severing; second, the loci of attainment; third, the loci of possession. If one discusses the loci of severing, it exists only in the external worldling, the path of seeing, and the path of cultivation. In the stage of an external worldling, one relies on worldly dhyāna to sever fetters through the six practices. In the stage of seeing the truths, one severs the defilements [to be abandoned through] seeing the truths. In the stage of the path of cultivation, one severs the defilements [to be abandoned through] cultivation. In the stage of an internal worldling, although one practices contemplating the truths, one merely suppresses manifest occurrences and cannot sever them forever, which is why it is not discussed. In the adept, defilements are exhausted and there is nothing to sever, and therefore it is not discussed. Question: When an adept cultivates the nine unimpeded paths and nine paths of liberation to sever their own ignorance that obstructs the faculties, why is this not [termed] severing? Because where the obstruction to faculties is exhausted it is not analytical cessation, which is why it is not mentioned. If one discusses the loci of attainment, it lies in the external worldling, [the paths of] seeing and cultivation, and the adept. In the external worldling and [the paths of] seeing and cultivation, attainment follows upon severing; at the stage of the adept, all that was severed during the causal [stages] is attained all at once, combining to form the substance of the fruit. In the single stage of an internal worldling, there is no attainment whatsoever. If one discusses the loci of possession, all five stages possess it. What was severed by the external worldling is also possessed by the internal worldling. Its possession in [the paths of] seeing, cultivation, and the adept is self-evident. In the Tattvasiddhi teaching, there are two distinct aspects: first, the loci of severing and attainment; second, the loci of possession. The loci of severing and attainment lie in the internal worldling and the two paths of seeing and cultivation. In the stage of an internal worldling, the four states of mind from Heat onward gradually sever defilements, and therefore they attain analytical cessation; hearing and reflecting wisdoms can merely suppress them and cannot eliminate them forever, so what they attain is not true analytical cessation. Thus that treatise says: 'From Heat onward, defilements are gradually severed, and only upon seeing cessation are they exhausted.' One clearly knows that hearing and reflecting cannot permanently cease them. Severing and attainment in the two stages of seeing and cultivation are self-evident. In that system, because the eight worldly dhyānas do not sever fetters, the external worldling is entirely without severing and without attainment. That the adept has no severing is readily understandable. If one discusses possession, the internal worldling, [the paths of] seeing and cultivation, and the adept all possess it; the external worldling does not possess it. In the Mahāyāna teaching, prior to the good destinies all are called external worldlings; in that stage of the good destinies among external worldlings, they sever coarse [defilements] according to their portion in the five stages, and also attain their cessation. Therefore the Avataṃsaka Sūtra says: 'In Bhadraśrī, they attain samādhis as numerous as dust particles, such as the oceanic seal, and manifest the eight aspects to become Buddhas.' This clarifies that therein there are severing and cessation. Internal worldlings and [those on the paths of] seeing and cultivation have severing and cessation. The adept attains cessation, yet has nothing to sever. (Analytical cessation is as above.) Next, to distinguish non-analytical [cessation]. Within this, there are five gates of differentiation: first, differentiation according to defilements, karma, and suffering; second, differentiation according to tainted and untainted; third, differentiation according to internal and external; fourth, differentiation according to the five destinies; fifth, differentiation according to the three time periods. First, differentiation according to defilements, karma, and suffering. Among defilements, those which are prevented from arising due to the power of other conditions—excluding the antidotes of the unimpeded and liberation paths—are non-analytical cessation. Karma is not fixed. In the Abhidharma doctrine, defiled mental volitions of karma are identical with defilements; all the rest are non-analytical cessation. In the Tattvasiddhi and the Mahāyāna, all actions are universally identical with defilements. Among suffering retributions: according to the Abhidharma, none are non-analytical cessation; in the Tattvasiddhi and the Mahāyāna, they are identical with defilements. (This completes the first gate.)