大乘義章 8.80

8.80

次就三斷分別諸界。言三斷者，一是見斷、二是修斷、三是無斷。見諦斷法，名為見斷。修道斷法，名為修斷。自餘無漏無為法等，名為無斷。依如《毘曇》，五根，五塵及與五識，此十五界唯修道斷。自餘三界，亦見諦斷、亦修道斷、亦是無斷，見惑俱者說為見斷，修惑俱者說為修斷，餘名無斷。若依《成實》，五根、五塵及與五識，通見諦斷及修道斷，不通無斷。斷見惑故，令彼三塗五根五塵五識不生，判為見斷。斷修惑故，令彼人天五根五塵五識不起，判為修斷。故彼論言「見斷法者，謂示相我慢及彼所起諸餘法也。修斷法者，不示相慢及彼所起諸餘法也。」見諦惑體，是示相慢；所起業報，是其餘法。修道惑體，不示相慢；所起業果，是其餘法。彼《成實》中，斷因果喪，斯名數滅，是故見修二種惑果，從其根本說為見斷及修道斷。意根、意識及與法界，與《毘曇》同。大乘法中，十八界法皆通三種。初地所除一切生死十八界法，斯名見斷。二地已上一切所除十八界法，是其修斷。諸佛菩薩實報所成，根識無斷。塵通三種（此九門竟）。

Next, discriminating the dhātus in terms of the three abandonments. Regarding the three abandonments: first, abandonment through seeing (darśana-heya); second, abandonment through cultivation (bhāvanā-heya); third, non-abandonment (aheya). Dharmas abandoned through seeing the truths are called abandoned through seeing. Dharmas abandoned through the path of cultivation are called abandoned through cultivation. The remaining anāsrava and unconditioned dharmas and the like are called unabandoned. According to the Abhidharma, the five faculties, five objects, and five consciousnesses—these fifteen dhātus—are abandoned only through cultivation. The remaining three dhātus are abandoned through seeing the truths, abandoned through cultivation, and also unabandoned: those concomitant with delusions of seeing are called abandoned through seeing; those concomitant with delusions of cultivation are called abandoned through cultivation; the rest are called unabandoned. According to the *Tattvasiddhi*, the five faculties, five objects, and five consciousnesses span both abandonment through seeing the truths and abandonment through cultivation, but do not extend to non-abandonment. Because delusions of seeing are severed, the five faculties, five objects, and five consciousnesses of the three evil destinies do not arise, and are judged as abandoned through seeing. Because delusions of cultivation are severed, the five faculties, five objects, and five consciousnesses of humans and gods do not arise, and are judged as abandoned through cultivation. Therefore, that treatise says: "Dharmas abandoned through seeing are the sign-manifesting pride of 'I' and the various other dharmas arising from it. Dharmas abandoned through cultivation are the non-sign-manifesting pride and the various other dharmas arising from it." The substance of the delusions of seeing the truths is sign-manifesting pride; the karmic retributions it produces are the other dharmas. The substance of the delusions of the path of cultivation is non-sign-manifesting pride; the karmic fruits it produces are the other dharmas. In the *Tattvasiddhi*, when causes are severed and effects perish, this is called cessation through deliberation; therefore, the fruits of both kinds of delusion, seeing and cultivation, are described from their root causes as abandoned through seeing and abandoned through cultivation. The mental faculty, mental consciousness, and dharmadhātu are the same as in the Abhidharma. In Mahāyāna, the eighteen dhātus all span the three kinds. All eighteen dhātus of saṃsāra eliminated at the first bhūmi are called abandoned through seeing. All eighteen dhātus eliminated from the second bhūmi upwards are abandoned through cultivation. The faculties and consciousnesses constituted by the true retribution of buddhas and bodhisattvas are unabandoned. Objects span all three kinds (here ends this ninth section).