大乘義章 6.6

6.6

第三利鈍見修分別。先辨利鈍。依如《毘曇》，前五是利，推求性故；後五是鈍，非推求故。若依《成實》，總相兼分，相同《毘曇》；以實細論，前五唯利，後五種中貪瞋慢疑一向是鈍，無明不定。若就五見以說無明，無明是利，彼說邪明為無明故。就餘說者，無明是鈍。大乘法中俱有此相。若復通論，十使之中俱有利鈍，數起名利，不數名鈍（此一門竟）。

Third, distinction between sharp and dull, and between [severed by] vision and cultivation. First, distinguishing sharp and dull: According to the Abhidharma, the first five are sharp, because their nature is to investigate; the latter five are dull, because they do not investigate. According to the *Tattvasiddhi*, their general classification is the same as the Abhidharma; but if analyzed precisely according to reality, the first five are exclusively sharp, while among the latter five, greed, anger, pride, and doubt are exclusively dull, and ignorance is not fixed. If speaking of ignorance in connection with the five views, ignorance is sharp, because they describe perverse understanding as ignorance. If speaking in connection with the others, ignorance is dull. Both characteristics exist in the Mahāyāna teaching. If discussed comprehensively, both sharp and dull exist among all ten proclivities: those arising frequently are called sharp, and those not arising frequently are called dull (this concludes the single section).