大乘義章 3.83

3.83

第九明其修捨分齊。先就事識辨修分齊，次就妄識，後就真識。事識有二：一者障相、二者治相。障相有二：一執取相，論中亦名執相應染，此是根本取性無明。二計名字相，隨眾生名，取立我人。對治相者，是意識中相應之慧，治前二障，名對治相，《成實論》中說為空心。計名字者，小乘法中見道時斷，大乘法中十信時斷。執取相者，小乘法中得無學時斷之畢竟，大乘法中種性時盡。故彼《大乘起信論》言「執相應染，二乘解脫、信地菩薩所斷除也。」彼說種性為信地矣。對治相者，小乘法中入無餘涅槃時滅，大乘法中，初地時盡（此一門竟）。

Ninth, explaining the stages of cultivation and abandonment. First, the stages of cultivation are distinguished in terms of phenomenal consciousness; next in terms of deluded consciousness; finally in terms of true consciousness. Phenomenal consciousness has two aspects: first, the aspect of obstacles; second, the aspect of antidotes. The aspect of obstacles has two: First, the characteristic of grasping and attachment, which in the treatise is also called defilement associated with grasping; this is the fundamental ignorance that grasps at natures. Second, the characteristic of calculating names: following the names of sentient beings, grasping and positing self and person. The aspect of antidotes is the associated prajñā within mental consciousness, which counters the preceding two obstacles and is called the aspect of antidotes; in the Tattvasiddhi-śāstra it is explained as the empty mind. Calculating names is severed at the path of seeing in the Hīnayāna Dharma, and is severed at the ten faiths in the Mahāyāna Dharma. The characteristic of grasping and attachment is severed completely when attaining the stage of no-more-learning (aśaikṣa) in the Hīnayāna Dharma, and is exhausted at the stage of the lineages (gotra) in the Mahāyāna Dharma. Therefore, that Awakening of Faith in the Mahāyāna states: 'The defilement associated with grasping is eliminated by the liberation of the two vehicles and by bodhisattvas on the stage of faith.' That [text] explains the lineage as the stage of faith. The aspect of antidotes ceases upon entering nirvāṇa without remainder in the Hīnayāna Dharma, and is exhausted on the first bhūmi in the Mahāyāna Dharma. (This concludes the first section.)