大乘義章 9.22

9.22

次就法比分別治道。言法智者，亦名現智。如論中說：初知法故，名為法智。知現法故，亦名現智。言比智者，正知之時亦知於法，為別法智。從初為目，故曰比智，要依現智比度知故。此二如後十智章中具廣分別。治斷如何？毘曇法中，見道已前學觀未成，但伏未永斷。苦忍已上，法比觀成方能永斷。欲界見惑法忍無礙、法智解脫，何故不用比忍為治？境界別故。又復比忍依法智生，法智生時欲界見惑已斷滅故，不至比忍。上界見惑，比忍無礙、比智解脫。何故不用法忍為治？境界別故。雖見下諦，於上猶迷，是故不治。欲界修惑，法智無礙、法智解脫。何故不用比智為治？比智生時，欲界修惑已斷滅故。上界修惑，滅道法智及四比智以為無礙，亦即用此為解脫。何故不用苦集法智為上對治，偏用滅道二種法智？此義如前金剛心中已具解釋。欲界滅道細於上境，觀細捨麁，故能治之。欲界苦集麁於上境，設使觀之，不除上惑。問曰：若言欲界滅道細於上境治上修惑，何故不治上界見惑？釋言：修惑緣事而生，觀細厭麁便能捨之，故觀欲界滅道二諦除上修惑。上界見惑親迷諦理，要見彼諦方能捨之，是故不能除上見惑。《毘曇》如是。成實法中，若論伏惑，比智亦能；若論永斷，要唯理現智，以其現智見理明故。大乘法中，斷迷理惑，現智能斷、比智能伏；斷迷事惑，現比俱斷。治道如是。

Next, the counteractive paths are differentiated in terms of dharma and inference. As for 'dharma-knowledge', it is also called 'present knowledge'. As stated in the treatises: because it first knows dharmas, it is called dharma-knowledge; because it knows present dharmas, it is also called present knowledge. As for 'inferential knowledge', at the time of correct knowing it also knows dharmas; to distinguish it from dharma-knowledge, it is designated from its inception, hence called inferential knowledge, because it must rely on present knowledge to know by inference. These two will be extensively distinguished below in the chapter on the ten knowledges. How are counteraction and severance effected? In the Abhidharma system, before the path of seeing, the practice of contemplation is not yet completed; it merely suppresses and does not permanently sever. From the forbearance of suffering onward, when the contemplation of dharma and inference is completed, only then can it permanently sever. For the delusions of seeing of the desire realm, dharma-forbearance is the unobstructed [path], and dharma-knowledge is the [path of] liberation. Why is inferential forbearance not used as the counteragent? Because the objective spheres are different. Furthermore, inferential forbearance arises in reliance on dharma-knowledge; when dharma-knowledge arises, the delusions of seeing of the desire realm have already been severed and extinguished, so it does not extend to inferential forbearance. For the delusions of seeing of the upper realms, inferential forbearance is the unobstructed [path], and inferential knowledge is the [path of] liberation. Why is dharma-forbearance not used as the counteragent? Because the objective spheres are different: although one has seen the lower truths, one is still deluded regarding the upper ones, and therefore it does not counteract them. For the afflictions of cultivation of the desire realm, dharma-knowledge is the unobstructed [path], and dharma-knowledge is the [path of] liberation. Why is inferential knowledge not used as the counteragent? Because when inferential knowledge arises, the afflictions of cultivation of the desire realm have already been severed and extinguished. For the afflictions of cultivation of the upper realms, the dharma-knowledges of cessation and path together with the four inferential knowledges serve as the unobstructed [path], and these very same serve as the [path of] liberation. Why are the dharma-knowledges of suffering and origin not used as counteragents for the upper [realms], but rather exclusively the two dharma-knowledges of cessation and path? This meaning was already fully explained above in the section on the vajropama-citta: cessation and path of the desire realm are subtler than the upper realms' objects; contemplating the subtle and abandoning the coarse, they are therefore able to counteract them; suffering and origin of the desire realm are coarser than the upper realms' objects, so even if one contemplates them, they do not remove the upper delusions. Question: If it is said that cessation and path of the desire realm, being subtler than the upper realms' objects, counteract the upper afflictions of cultivation, why do they not counteract the upper realms' delusions of seeing? Explanation: Afflictions of cultivation arise based on phenomena; contemplating the subtle and reviling the coarse, one can then abandon them; therefore contemplating the two truths of cessation and path of the desire realm removes the upper afflictions of cultivation. The upper realms' delusions of seeing are directly deluded regarding the principle of the truths; one must see those truths before being able to abandon them; therefore they cannot remove the upper delusions of seeing. Such is the Abhidharma. In the Tattvasiddhi system, if one speaks of suppressing delusions, inferential knowledge is also capable; if one speaks of permanent severance, it is solely the present knowledge of principle, because present knowledge sees principle clearly. In the Mahāyāna, for severing delusions that are deluded about principle, present knowledge can sever and inferential knowledge can suppress; for severing delusions that are deluded about phenomena, both present and inferential can sever. Such are the counteractive paths.