大乘義章 9.19

9.19

第二明其治道差別。於中有四：一就有漏無漏分別、二見修分別、三忍智分別、四法比分別。漏無漏者，依如《毘曇》，治道有二：一有漏道，謂世八禪，攀上厭下，六行斷結。何者六行？觀察下地為苦麁障，觀察上地為止妙出，合為六也。如觀欲界為麁苦障，厭斷下結；觀初禪地為止妙出，悕求上靜，以此六行斷欲界結。乃至觀察無所有處為苦麁障，觀非想地為止妙出，斷無所有結。非想一地，無上可攀，等智不斷。然此六行，多人合說，人別論之，於下三中隨觀一行，於上亦然，不具觀六。二無漏道，所謂四諦十六行觀，以此理觀斷諸煩惱。何者十六？觀苦有四，謂苦、無常、空與無我。觀集有四，因、集、有、緣。觀滅有四，滅、止、妙、離。觀道有四，道、如、迹、乘。此義如前四諦中釋。然此十六，多人合說，人別論之，一一諦下隨觀一行。成實法中有漏唯伏，不能永斷。故彼論言「世俗道中無斷結故，見諦道中不得名為行三果者。」論其永斷，要在無漏。大乘法中，斷除五住性結煩惱，要是無漏，以此迷理，見理斷故；斷事無知，或是無漏。習學五明斷事無知，是其有漏；斷無明地，令彼事中無知不生，必是無漏（此一門竟）。

The second [section] clarifies the distinctions among the paths of remedy. Herein there are four: first, distinguishing according to sāsrava and anāsrava; second, distinguishing between seeing (darśana) and cultivation (bhāvanā); third, distinguishing between forbearance (kṣānti) and knowledge (jñāna); fourth, distinguishing between dharma[-knowledge] and subsequent[-knowledge] (dharma-anvaya-jñāna). Regarding sāsrava and anāsrava: according to the Abhidharma, the path of remedy is twofold: first, the sāsrava path, which refers to the eight worldly dhyānas, grasping the superior and disliking the inferior, severing the fetters by means of the six practices. What are the six practices? Contemplating the lower stage as painful, coarse, and obstructive, and contemplating the higher stage as tranquil, sublime, and liberating; these combine to make six. For instance, contemplating the desire realm as coarse, painful, and obstructive, one turns away from and severs the lower fetters; contemplating the stage of the first dhyāna as tranquil, sublime, and liberating, one aspires to the higher serenity; by means of these six practices, one severs the fetters of the desire realm. And so on up to contemplating the stage of nothingness as painful, coarse, and obstructive, and contemplating the stage of neither-perception-nor-non-perception as tranquil, sublime, and liberating, thereby severing the fetters of nothingness. As for the single stage of neither-perception-nor-non-perception, there is nothing higher to grasp, so conventional knowledge (saṃvṛti-jñāna) cannot sever [its fetters]. However, these six practices are spoken of collectively for many persons; discussing them for individual persons, one contemplates any one practice among the lower three, and likewise for the higher; one does not completely contemplate all six. Second, the anāsrava path, which refers to the contemplation of the sixteen aspects of the four noble truths, severing all afflictions through this contemplation of principle. What are the sixteen? Contemplating suffering has four: suffering, impermanence, emptiness, and non-self. Contemplating origination has four: cause, origination, arising, and condition. Contemplating cessation has four: cessation, tranquility, sublimity, and liberation. Contemplating the path has four: path, correctness, progress, and conveyance. This meaning was explained above under the four noble truths. However, these sixteen are spoken of collectively for many persons; discussing them for individual persons, one contemplates any one aspect under each truth. In the system of the Tattvasiddhi, the sāsrava merely suppresses and cannot perpetually sever. Therefore, that treatise says: "Because in the conventional path there is no severing of fetters, in the path of seeing the truths one cannot be called one who practices toward the three fruits." Regarding perpetual severance, it must reside in the anāsrava. In the Mahāyāna, the severing and elimination of the afflictions of intrinsic fetters of the five entrenchments must be anāsrava, because these are delusions regarding principle and are severed upon seeing principle. Severing phenomenal ignorance may be anāsrava: studying and practicing the five sciences to sever phenomenal ignorance is sāsrava; severing the ground of fundamental ignorance so that ignorance regarding those phenomena does not arise must be anāsrava. (This completes one section.)