大乘義章 6.36

6.36

第四明其除斷處所。於中有五：一序異說、二破邪執、三立正義、四難正義、第五釋通。言異說者，有人說言：此十障中障初地者，初地始心無礙正斷，乃至障彼第十地者，十地始心無礙正斷。何故得知？《涅槃經》說初依菩薩以為凡夫，具煩惱性，故知地前一向不斷。又《仁王》中宣說地前以為伏忍，故知不斷。又如《地論》三地中說，諸見縛者初地時斷。明知初障初地始除。又小乘中，障見諦惑，苦忍已去無礙正斷；障修道惑，斯陀行後無礙正治。以小類大，其義相似。唯佛地障，十地終心無礙正斷，如來地中解脫證除，以佛無學累外淨故。此是一論。又復人言：障初地障，初地始心無礙正斷，乃至障彼佛地之障，佛智初起無礙正斷。故經說言「無明住地，佛菩提斷。」此是兩論，異說如是（此一門竟）。

Fourth is the explanation of the place of their elimination and eradication. Herein there are five parts: first, setting forth divergent theories; second, refuting heterodox clinging; third, establishing the correct doctrine; fourth, raising objections against the correct doctrine; fifth, resolving and clarifying. Regarding divergent theories, someone said: among these ten obstacles, that which obstructs the first bhūmi is directly eradicated by the unimpeded [path] of the initial mind of the first bhūmi, up to that which obstructs the tenth bhūmi is directly eradicated by the unimpeded [path] of the initial mind of the tenth bhūmi. How is this known? The Nirvāṇa Sūtra says that bodhisattvas of the first refuge are ordinary persons possessing the nature of afflictions; thus we know that prior to the bhūmis they are not eradicated at all. Moreover, in the Benevolent Kings [Sūtra] it is taught that prior to the bhūmis there is only the forbearance of suppression; thus we know they are not eradicated. Furthermore, as the Daśabhūmika Treatise states regarding the third bhūmi, the bonds of views are eradicated at the time of the first bhūmi. Clearly we know that the initial obstacle is eradicated only at the beginning of the first bhūmi. Also, in the Hīnayāna, the delusions obstructing the seeing of the truths are directly eradicated by the unimpeded [path] from the forbearance of suffering onward; the delusions obstructing the path of cultivation are directly rectified by the unimpeded [path] following the practice of the sakṛdāgāmin. Comparing the Hīnayāna to the Mahāyāna, their meaning is similar. Only the obstacle to the Buddha bhūmi is directly eradicated by the unimpeded [path] of the final mind of the tenth bhūmi, and is eradicated through liberation and realization in the Tathāgata bhūmi, because a Buddha is an aśaikṣa and purified beyond encumbrances. This is one theory. Furthermore, someone said: the obstacle that obstructs the first bhūmi is directly eradicated by the unimpeded [path] of the initial mind of the first bhūmi, up to the obstacle that obstructs the Buddha bhūmi is directly eradicated by the unimpeded [path] when the Buddha's wisdom first arises. Thus the sūtra states: 'The ground of nescience is eradicated by the Buddha's bodhi.' These are two theories. Such are the divergent theories (this concludes the first part).