大乘義章 9.28

9.28

第八門中就位分別。毘曇法中，一切煩惱攝為四分：非想見惑以為一分，非想修惑為第二分，無所有下見諦之惑為第三分，無所有下修道之惑為第四分。於中初分唯見道斷；第二分者唯是那含金剛心斷；第三分者或凡夫斷，或是聖人見道中斷；第四分者或凡夫斷，或是聖人斯陀行去修道所斷。成實法中，斷見諦惑，位分不定。若論無相空慧所斷，要在見道。若通離相見空所斷，燸等已上皆斷見惑。故彼論言「從燸等來漸斷煩惱，見滅乃盡。」若通習觀想解所除，從聞思上皆斷見惑。故彼論言「多聞因緣思惟因緣滅假名心，燸等見滅滅實法心。」因和合中取立定相名假名心，法和合中取立定相名實法心。是二如前假名義中具廣分別。問曰：聞等非見諦解，云何能得斷見諦惑？彼是見道之方便故，所斷煩惱通名見惑；修道煩惱，斯陀行去次第斷除。大乘法中，見諦煩惱斷處不定。若論真見解脫證斷，要在初地。故《地論》言「諸見縛者，先在初地見道時斷。」若論緣見無礙所除，解行終心亦能斷之。故《地持》言「先解行住，諸見縛斷。」若復通論，十信已上皆斷見惑，彼是見道之方便故。修道煩惱斷處不定，大位以分，二地已上漸次斷除。若復通論，初地之中滿心已去亦皆能斷。故《地持》中初地滿心名修慧行。位分如是。

Eighth, the differentiation according to stage is discussed. In the Abhidharma system, all afflictions are subsumed into four divisions: the afflictions of seeing of neither-conceptualization-nor-non-conceptualization form the first division; the afflictions of cultivation of neither-conceptualization-nor-non-conceptualization form the second division; the afflictions of seeing the truths from [the level of] nothingness on down form the third division; the afflictions of the path of cultivation from nothingness on down form the fourth division. Among them, the first division is abandoned only by the path of seeing; the second division is abandoned only by the vajropama mind of an anāgāmin; the third division is abandoned either by ordinary worldlings or by noble ones in the path of seeing; the fourth division is abandoned either by ordinary worldlings or by noble ones in the path of cultivation from the sakṛdāgāmin stage onward. In the Tattvasiddhi system, the stages of abandoning the afflictions of seeing the truths are not fixed. If discussed in terms of what is abandoned by signless empty wisdom, it must be on the path of seeing. If broadly discussed as what is abandoned by seeing emptiness detached from signs, from warmth and above all abandon the afflictions of seeing. Thus that treatise states: “From warmth onward, afflictions are gradually abandoned, and upon seeing cessation they are exhausted.” If broadly discussed as what is eliminated by habitual contemplation and conceptual understanding, from hearing and reflection upward all abandon the afflictions of seeing. Thus that treatise states: “The causes and conditions of much hearing and the causes and conditions of reflection extinguish the mind of nominal designations; warmth and so on, upon seeing cessation, extinguish the mind of real dharmas.” Grasping and establishing fixed signs within an aggregation of causes is called the mind of nominal designations; grasping and establishing fixed signs within an aggregation of dharmas is called the mind of real dharmas. These two are explained extensively as in the earlier section on nominal designation. Question: Since hearing and so forth are not understanding that sees the truths, how can they abandon the afflictions of seeing the truths? Because they are preparatory expedients for the path of seeing, the afflictions they abandon are broadly named afflictions of seeing; the afflictions of the path of cultivation are gradually abandoned from the sakṛdāgāmin stage onward. In the Mahāyāna system, the locus for abandoning the afflictions of seeing the truths is not fixed. If discussed in terms of the experiential abandonment through true seeing and liberation, it must be on the first bhūmi. Thus the Daśabhūmikabhāṣya states: “The bonds of views are first abandoned at the time of the path of seeing on the first bhūmi.” If discussed in terms of what is eliminated through unobstructed condition-perceiving vision, the concluding mind of resolute conduct can also abandon them. Thus the Bodhisattvabhūmi states: “First, in the abiding of resolute conduct, all bonds of views are abandoned.” If discussed further broadly, from the ten faiths upward all abandon the afflictions of seeing, because they are preparatory expedients for the path of seeing. The locus for abandoning the afflictions of the path of cultivation is not fixed: divided by major stages, they are gradually abandoned from the second bhūmi onward. If discussed further broadly, from the mind of culmination in the first bhūmi onward they can also all be abandoned. Thus in the Bodhisattvabhūmi, the mind of culmination in the first bhūmi is called the practice of cultivation-wisdom. The division of stages is thus.