大乘義章 9.25

9.25

第五門中明斷假實。毘曇法中，實法有斷，假中不論。聖道念念能斷結故，實中有斷；彼宗之中無別假法，故假不斷。以實斷故，見道八忍，各別一念斷見諦惑，修道之中九無礙道，各別一念斷修道惑。若依《成實》，假中有斷，實中無斷。故彼《成實．假名品》云「諸斷得事皆是假名。」良以一念見理不明，故實不斷；相續乃明，故假有斷。大乘法中，始修之時相續能斷，一念見理不明了故；終成之時一念能斷，相續乃盡，以其念念見理明故一念能斷。故彼《地經》七地中說「菩薩念念具足一切助菩提法，所俱之法皆能治障。」是故一念能有所斷。以障難窮，相續乃盡，故《地論》說「非唯初斷，亦非中後。前中後取，方能斷盡。」假實如是。

In the fifth section, abandoning the nominal and the real is clarified. In the Abhidharma system, there is abandonment in real dharmas, but it is not discussed regarding the nominal. Because the noble path can abandon defilements moment by moment, there is abandonment in the real; in that system there are no separate nominal dharmas, so there is no abandonment [in the nominal]. Because abandonment is in the real, each of the eight patiences of the path of seeing abandons the afflictions of seeing the truths in a distinct, single moment, and in the path of cultivation, each of the nine unobstructed paths abandons the afflictions of the path of cultivation in a distinct, single moment. According to the Tattvasiddhi, there is abandonment in the nominal, but no abandonment in the real. Thus its “Chapter on Nominal Designation” states: “All attainments of abandonment are nominal designations.” Indeed, because a single moment does not see the principle clearly, the real does not abandon [afflictions]; because continuity does clarify it, the nominal has abandonment. In the Mahāyāna system, at the beginning of cultivation continuity can abandon [them], because a single moment does not see the principle clearly; upon ultimate completion, a single moment can abandon [them], while continuity is exhausted, because seeing the principle clearly moment by moment allows a single moment to abandon [them]. Thus the Daśabhūmika Sūtra states regarding the seventh bhūmi: “A bodhisattva is fully endowed in every moment with all the factors conducive to awakening, and all co-present dharmas can counteract hindrances.” Therefore, a single moment can abandon [something]. Because the hindrances are difficult to exhaust, they are exhausted only through continuity; thus the Daśabhūmikabhāṣya states: “They are not abandoned only at the beginning, nor in the middle or end. Taking together the beginning, middle, and end, only then are they completely abandoned.” Nominal and real are thus.