大乘義章 9.24

9.24

第四門中頓漸分別。毘曇法中，斷見諦惑，聖諦是漸、品數是頓。四諦下惑次第除之，名之為漸；一一諦下九品之惑一治頓斷，名之為頓。良以見惑迷心易除，是故一治能破九品，故論說為折石方便。斷修道惑望於諦理非漸非頓，於惑品數得名為漸，隨緣一諦即能斷之，不具觀四，是故不可說為頓漸。始從欲界乃至非想，一一地中九品煩惱，品品別斷，故名為漸。良以修惑染事而生，纏綿難捨，所以漸除，是故論中說斷修惑如絕藕絲。成實法中，斷見諦惑，望諦為頓、品數為漸。總觀四諦斷迷諦惑，故名為頓；隨其麁細品數別斷，故名為漸。斷修道惑，總觀諦空亦能斷除，此則是頓；別觀亦斷，非漸非頓，緣一諦故；望惑品數，唯漸不頓。大乘法中，斷迷理惑，望諦為頓、品數為漸。總觀法空斷彼迷惑，是故於諦名之為頓；麁細漸除，故於品數名之為漸。斷迷事惑，於境為漸、品數亦漸。漸學諸法次第斷除，是故於境名之為漸；麁細漸斷，故於品數亦名為漸。頓漸如是。

In the fourth section, the sudden and gradual are differentiated. In the Abhidharma system, when severing the delusions [abandoned by] seeing the truths, with respect to the noble truths it is gradual, while with respect to the grades [of affliction] it is sudden. Removing the delusions under the four truths sequentially is called 'gradual'; under each individual truth, the nine grades of delusions are severed suddenly by a single counteragent, which is called 'sudden'. Truly, because the delusions of seeing are deluded mental states that are easy to remove, a single counteragent can break through the nine grades; hence the treatise calls it the expedient of 'splitting a stone'. Severing the afflictions of the path of cultivation, viewed in relation to the principle of the truths, is neither gradual nor sudden, while in relation to the grades of afflictions it is called 'gradual': taking any one truth as an object, one is immediately able to sever them without fully contemplating all four; therefore it cannot be called sudden or gradual. Beginning from the desire realm up to [the sphere of] neither-perception-nor-non-perception, the nine grades of afflictions in each stage are severed grade by grade separately, hence called 'gradual'. Truly, because the afflictions of cultivation arise through defilement regarding phenomena and are entangled and difficult to abandon, they are removed gradually; hence the treatise says that severing the afflictions of cultivation is like 'cutting lotus fibers'. In the Tattvasiddhi system, severing the delusions of seeing is sudden in relation to the truths and gradual in relation to the grades: generally contemplating the four truths severs the delusions regarding the truths, hence called 'sudden'; severing them separately according to their coarse and subtle grades, it is called 'gradual'. Severing the afflictions of cultivation, generally contemplating the emptiness of the truths is also able to sever them, and this is sudden; specific contemplation also severs them, which is neither gradual nor sudden because it takes one truth as an object; viewed in relation to the grades of afflictions, it is exclusively gradual and not sudden. In the Mahāyāna, severing delusions deluded about principle is sudden in relation to the truths and gradual in relation to the grades: generally contemplating the emptiness of dharmas severs that delusion, hence it is called 'sudden' with respect to the truths; because coarse and subtle are gradually removed, it is called 'gradual' with respect to the grades. Severing delusions deluded about phenomena is gradual with respect to objects and gradual with respect to grades: gradually studying all dharmas and sequentially severing them, it is therefore called 'gradual' with respect to objects; because coarse and subtle are gradually severed, it is also called 'gradual' with respect to grades. Such are the sudden and gradual.