大乘義章 4.60

4.60

第三明其治斷差別。義有三種：一者見斷、二者修斷、三者無斷。見道除者，名為見斷。修道除者，名為修斷。無漏不為二輪所除，名為無斷。約此三義分別諸根。依如《毘曇》，眼等五根、男女二根及與命根，此八是報，唯是修斷。問曰：報法不可斷除，云何說斷？依如彼宗，不斷報體，但斷報上煩惱緣縛，故名為斷。問曰：何故唯修道斷，不通見斷？釋言：有以。緣此所起貪瞋癡等，皆是事惑，緣事之惑修道所除，是故此等唯修道斷。若依《成實》，此八種中命根是業，餘七是報。此業與報，亦見諦斷，亦修道斷。斷相云何？彼《成實》中斷煩惱故，令彼業果畢竟不起，名之為斷。斷見惑故，令彼三途業果不生，名為見斷。斷修惑故，令彼人天業果不起，名為修斷。故《成實》言「見斷法者，謂示相我慢及彼所起諸餘法也。修斷法者，謂不示相慢及彼所起諸餘法也。示相我慢，是諦惑，推求而生，故曰示相。所起餘法，是其業果。不示相慢，是修道惑，非推求生，名不示相。所起餘者，是其業果。」問曰：《毘曇》何不如是？釋言：宗異，不可一類。彼《毘曇》中，斷煩惱因，令其業果畢竟不起，是非數滅，是故不說。故《雜心》云「入見道時，第八生後一切果報，皆非數滅。」大乘法中，眼等五根及與命根，亦見諦斷，亦修道斷，亦是無斷。法身眼等常住之命，是無斷也。男女二根，據實以論，唯見諦斷。入淨心時，得淨法身，捨離一切男女形故。隨相別分，女根一種，唯見諦斷。故《地持》言「菩薩於初阿僧祇時，已捨女身。」男根一種，通見諦斷及修道斷，男報殊勝，在後捨故。意根一種，亦見諦斷，亦修道斷，亦是無斷。與見惑俱名為見斷，與修惑俱名為修斷，與無漏俱名為無斷。憂根一種，依如《毘曇》，亦見諦斷，亦修道斷。與見惑俱名為見斷，與修惑俱名為修斷。苦根一種，毘曇法中唯是修斷。若依《成實》，憂苦是報，斷除之法與眼等同。喜樂捨根，依如《毘曇》，亦見諦斷，亦修道斷，亦是無斷，與意根同。若依《成實》，喜是有漏，唯見諦斷及修道斷，不通無斷。斷除之相，與眼等同。樂捨二受，通漏無漏。有漏之者，亦見諦斷，亦修道斷；無漏之者，是其無斷。信等五根，依如《毘曇》，是修道斷，及與無斷。是有漏者，說為修道，但斷緣縛，不斷善體；是無漏者，說為無斷。若依《成實》，是有漏者，亦見諦斷，亦修道斷，是無漏者說為無斷。三無漏根，小乘法中一向無斷。大乘法中，緣照無漏，亦見諦斷，亦修道斷；真證無漏，一向無斷。治斷如是。

Third is clarifying the differences in their counteraction and severance. There are three meanings: first, severed by seeing; second, severed by cultivation; third, unsevered. What is eliminated by the path of seeing is called 'severed by seeing'. What is eliminated by the path of cultivation is called 'severed by cultivation'. The untainted, not being eliminated by the two wheels [of practice], is called 'unsevered'. The faculties are distinguished according to these three meanings. According to the Abhidharma, the five faculties of the eye and so forth, the two faculties of male and female, and the life faculty—these eight are retribution, and are severed solely by cultivation. Question: Retribution dharmas cannot be severed and eliminated; how can they be said to be severed? According to that school, it is not the substance of the retribution that is severed, but merely the binding fetters of affliction based on the retribution that are severed, hence it is called 'severed'. Question: Why are they severed solely by the path of cultivation, and not also severed by seeing? Answer: There is a reason. The greed, anger, delusion, and so forth that arise in reliance on these are all afflictions regarding phenomena; afflictions regarding phenomena are eliminated by the path of cultivation, and therefore these are severed solely by the path of cultivation. According to the Tattvasiddhi, among these eight kinds the life faculty is karma, and the remaining seven are retribution. This karma and retribution are both severed by seeing the truths and severed by the path of cultivation. What is the characteristic of this severance? In that Tattvasiddhi, because afflictions are severed, they cause those karmic retributions ultimately never to arise again, which is termed 'severance'. Because afflictions of view are severed, they cause karmic retributions of the three bad destinies not to be born, which is called 'severed by seeing'. Because afflictions of cultivation are severed, they cause karmic retributions of humans and devas not to arise, which is called 'severed by cultivation'. Hence the Tattvasiddhi says: 'Dharmas severed by seeing refer to the conceit of self that manifests signs and the other dharmas that arise from it. Dharmas severed by cultivation refer to the conceit that does not manifest signs and the other dharmas that arise from it. The conceit of self that manifests signs is an affliction of the truths, arising from conceptual investigation, hence it is called