大乘義章 5.37

5.37

第六門中約對見修分別五住。於中分別，凡有三種：一隱顯互論。初一住地，唯障見諦；後四住地，唯障修道。見道之中，非不亦斷後四住地，隱鈍從利，故偏說見。修道之中非不亦斷初見住地，隱利從鈍，故不說之。二難易分別。初一住地，偏障見諦；後四住地，通障見修。何故如是？見惑易除，入見道時一處并斷，是故偏說。初見住地，障於見道。故《地論》言「諸見縛者，見道時斷。」後四難斷，一處不制，始終方遣，故說後四轉障見修。三就實為論。五住煩惱並障見修，後四住地通障可解。初見住地，云何障修？釋言：見惑則是二種著我之心，無我之理不可頓見，諸地漸證。明知我心不可頓遣，諸地漸斷。故《地經》中宣說四地斷除身見，為護煩惱。第六地中斷除二我，為離障勝。明知見惑亦障修道。若言見惑通障修見，云何得名一處住地？言一處者，蓋乃從前二門為言。就實通論，斯乃直名為見住地，不名一處。見修如是。

The sixth section distinguishes the five entrenchments in relation to vision and cultivation. There are in all three kinds of distinctions within it: First, mutual discussion in terms of implicit and explicit. The initial single entrenchment obstructs only the vision of the truths; the latter four entrenchments obstruct only the path of cultivation. Within the path of vision, it is not that the latter four entrenchments are not also severed; it is merely that the dull is subsumed under the sharp, so vision is spoken of exclusively. Within the path of cultivation, it is not that the initial entrenchment of vision is not also severed; it is merely that the sharp is subsumed under the dull, so it is not spoken of. Second, distinction in terms of difficulty and ease. The initial single entrenchment predominantly obstructs the vision of the truths; the latter four entrenchments obstruct both vision and cultivation. Why is it like this? Afflictions of vision are easy to eliminate, and when entering the path of vision they are severed together in one place; therefore, this is spoken of exclusively. The initial entrenchment of vision obstructs the path of vision. Thus the Daśabhūmika-śāstra states: "Those bound by various views are severed at the time of the path of vision." The latter four are difficult to sever; they are not restrained in a single place, but are dispelled only from beginning to end; therefore, the latter four are said to obstruct vision and cultivation in turn. Third, discussion in terms of reality. The afflictions of the five entrenchments obstruct both vision and cultivation. That the latter four entrenchments generally obstruct [both] is understandable. How does the initial entrenchment of vision obstruct cultivation? Explanation: Afflictions of vision are precisely the two kinds of minds that grasp at a self. The principle of selflessness cannot be seen all at once; it is gradually realized across the various grounds. One clearly knows that the mind of self cannot be dispelled all at once, but is gradually severed across the various grounds. Therefore, in the Daśabhūmika-sūtra it is proclaimed that the fourth ground eliminates the view of selfhood in order to guard against afflictions. On the sixth ground, it eliminates the two selves in order to leave behind the superior obstacles. One clearly knows that afflictions of vision also obstruct the path of cultivation. If you say that afflictions of vision generally obstruct both cultivation and vision, how can it get the name "entrenchment of a single place"? Speaking of "a single place" is merely phrased according to the preceding two sections. Broadly discussing it in terms of reality, this is simply named the entrenchment of vision, and is not named "a single place". Vision and cultivation are like this.