大乘義章 9.20

9.20

次就見修分別治道。依如《毘曇》，三界煩惱攝為三分，始從欲界至無所有，見諦煩惱為第一分；非想地中，見諦煩惱為第二分；三界修惑，為第三分。此三界中非想見惑，唯見解斷。三界修惑，唯修道斷。無所有下見諦煩惱，治斷不定。若凡夫斷，用修道斷，世俗八禪修道攝故。若聖人斷，用見解斷。問曰：凡夫既無見解，云何能得斷見諦惑？釋言：凡夫雖無見解，而用八禪總厭下過，不分見修，是故斷彼三空已還修道惑時，見惑隨滅。問曰：凡夫斷三空下修道惑時見隨滅者，聖斷三界見惑之時，修道煩惱何不隨去，而須別用修道解斷？釋言：凡夫斷惑無有分齊，總相厭離，是故通斷。云何總厭？總觀下地一切有漏為苦等故。聖人斷惑必有分齊，見理之時雖除理迷，染事猶在，故須別斷。成實法中，一切見惑唯見道斷，一切修惑唯修道斷。大乘法中與《成實》同，不雜對治（此二門竟）。

Next, the counteractive paths are differentiated in terms of seeing [the truths] and cultivation. According to the Abhidharma, the afflictions of the three realms are subsumed under three portions: from the desire realm up to the sphere of nothingness, the afflictions [severed by] seeing the truths constitute the first portion; in the sphere of neither-perception-nor-non-perception, the afflictions [severed by] seeing the truths constitute the second portion; and the afflictions of cultivation across the three realms constitute the third portion. Among these three realms, the delusions of seeing in [the sphere of] neither-perception-nor-non-perception are severed exclusively by the understanding of seeing. The afflictions of cultivation in the three realms are severed exclusively by the path of cultivation. As for the afflictions [severed by] seeing the truths from below the sphere of nothingness, their counteraction and severance are not fixed: if a worldly person severs them, they are severed using the path of cultivation, because the worldly eight dhyānas are subsumed under the path of cultivation; if a noble one severs them, they are severed using the understanding of seeing. Question: Since worldly persons lack the understanding of seeing, how can they sever the delusions [abandoned by] seeing the truths? Explanation: Although worldly persons lack the understanding of seeing, they use the eight dhyānas to generally revile the faults of the lower [realms] without distinguishing between seeing and cultivation. Therefore, when severing the afflictions of the path of cultivation from the three empty [realms] downward, the delusions of seeing are extinguished along with them. Question: If, when worldly persons sever the afflictions of cultivation below the three empty [realms], the [delusions of] seeing are extinguished along with them, why do the afflictions of the path of cultivation not likewise depart when noble ones sever the delusions of seeing of the three realms, so that they must separately use the understanding of the path of cultivation to sever them? Explanation: When worldly persons sever afflictions, there are no demarcated limits; they generate revulsion generally, and therefore sever them across the board. How do they generate revulsion generally? By generally contemplating all tainted states of the lower stages as suffering and so forth. When noble ones sever afflictions, there must be demarcated limits: when seeing the principle, although delusion regarding the principle is removed, defilement regarding phenomena still remains, and therefore it must be severed separately. In the Tattvasiddhi system, all delusions of seeing are severed exclusively by the path of seeing, and all delusions of cultivation are severed exclusively by the path of cultivation. In the Mahāyāna, it is the same as the Tattvasiddhi: antidotes are not mixed. (Here ends the second section.)