[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 2.34 # 大乘法苑義林章 2.34 大乘法苑義林章 2.34 - **Language:** Classical Chinese ### [2.34](https://indike.org/pramana/in.bauddha.taisho.1861.2.34) 第四依道分別，謂加行道、無間道、解脫道、勝進道。加行者，加功用行欣求斷道。無間者，更無隔越，正能斷惑。解脫者，證無為解脫。勝進者，更修餘勝道。此四皆通有漏、無漏。何道能斷惑？《成唯識論》第十卷云「二乘根鈍，漸斷障時必各別起無間解脫，加行、勝進或別或總。」此文意說：加行趣斷、勝進進修，不斷煩惱。無間解脫由根鈍故，起此不能，即為三道之別行相，故各別起。第九卷云「斷惑證滅，期心別故，二道成別。解脫道中為捨彼品麁重性故，故無間、解脫皆為能斷道，無間斷隨眠，解脫捨麁重。」即二時起二種道也。若有漏六行為四道時，苦、麁、障三隨一為無間道，靜、妙、離三隨一為解脫道。加行、勝進同前總別。二乘無漏道，無間、解脫尚別，況有漏六行無間、解脫不別？然《對法論》第九云「後品所有加行、無間解脫，皆前品勝進。」何故《唯識》云勝進或別？《唯識》依別修行相語，《對法》約道理進前語，不相違也。若准此義，別修行相加行道等，如《成唯識》或總或別。若道理論，能引於後名為加行，前品解脫亦後加行。《唯識》復云「菩薩利根漸斷障位，非要別起無間解脫，剎那剎那能斷證故。加行等四，剎那剎那前後相望皆容具有。」此依菩薩由利根故，念念行相皆能具有，不同三乘。不爾，道理二乘何別？依此所說，一切二乘及餘異生有漏無漏道，皆唯無間正斷伏惑，解脫道中斷伏麁重，加行、勝進皆不說能。菩薩利根，有漏無漏四道皆能若伏若斷。伏唯障體，斷亦通業果，或二皆通。斷必證真，伏未必爾。菩薩伏障，證真亦伏，二乘異生等未必能爾，然有差別。有漏四道初起之時，有義三慧俱為加行，修慧為近。故《對法》云「加行道亦伏惑，了相勝解猶未斷惑，遠離方斷。」有義：初以聞、思為加行道，後入修時即無間道，能伏惑故。《對法》等說了相、勝解二種作意不伏惑者，依斷初三品猶未盡故，說遠離斷，據實初伏。若為諦觀入見道時，前六行智不伏，不欣厭故。加行能伏者，無漏無間故。有漏道中無折伏故，未為正位。後時亦通修慧加行。其無漏道初起之時，必有漏修慧為加行道始得，無漏即斷惑故。後時亦得無漏加行。然加行智自有四道，四道之中自通三智，故八地上雖無加行智而有四道，如常分別。 > Fourth, differentiating according to the paths: that is, the preparatory path, the uninterrupted path, the path of liberation, and the path of special advancement. 'Preparatory' means applying effort and practice, aspiring to and seeking the path of severing. 'Uninterrupted' means there is no further interval, being directly capable of severing afflictions. 'Liberation' means realizing unconditioned liberation. 'Special advancement' means further cultivating other superior paths. These four all extend to both sāsrava and anāsrava. Which path is capable of severing afflictions? The tenth fascicle of the Cheng weishi lun states: "Because the faculties of the two vehicles are dull, when gradually severing the hindrances they must separately give rise to the uninterrupted \[path\] and \[the path of\] liberation, while the preparatory and special advancement are either separate or combined." The intent of this text is to say: The preparatory \[path\] proceeds toward severing, and special advancement progresses in cultivation; they do not sever kleśas. Because their faculties are dull, the uninterrupted and liberation \[paths\] are unable to arise as such; that is, because the mental activities of the three paths are distinct, they arise separately. The ninth fascicle states: "Because of the difference in mental intention between severing afflictions and realizing cessation, the two paths become distinct. In the path of liberation, in order to abandon the heavy-burdensomeness of that category, both the uninterrupted \[path\] and \[the path of\] liberation are paths capable of severing: the uninterrupted severs anuśayas, and liberation abandons heavy-burdensomeness." That is, at two times two kinds of path arise. When the six sāsrava aspects serve as the four paths, any one of the three—suffering, grossness, or impediment—serves as the uninterrupted path, and any one of the three—calm, excellence, or escape—serves as the path of liberation. Preparatory and special advancement are combined or separate as before. If in the anāsrava path of the two vehicles, uninterrupted and liberation are still separate, how could uninterrupted and liberation not be separate in the six sāsrava aspects? However, the ninth fascicle of the Abhidharmasamuccaya states: "All preparatory, uninterrupted, and liberation of a subsequent category are the special advancement of the preceding category." Why does the Cheng weishi lun say that special advancement is either separate \[or combined\]? The Cheng weishi lun speaks based on distinct aspects of practice, whereas the Abhidharmasamuccaya speaks regarding progress forward in principle; they do not contradict each other. According to this meaning, the distinct practice-aspects of the preparatory path and so forth are either combined or separate, as in the Cheng weishi lun. If discussed in terms of principle, that which can lead to the subsequent is called preparatory, so the liberation of a preceding category is also the preparatory of a subsequent \[category\]. The Cheng weishi lun also states: "When a bodhisattva of sharp faculties gradually severs the hindrances, it is not necessary to separately give rise to the uninterrupted and liberation \[paths\], because moment by moment they can sever and realize. The four, including preparatory, are all capable of being possessed mutually before and after moment by moment." This is based on the bodhisattva, because of sharp faculties, being capable of possessing them in thought-moment after thought-moment of practice, unlike the three vehicles. If it were not so, what difference in principle would there be from the two vehicles? According to what is said here, the sāsrava and anāsrava paths of all two vehicles and other ordinary beings solely directly sever and subdue afflictions in the uninterrupted \[path\], and sever and subdue heavy-burdensomeness in the path of liberation; preparatory and special advancement are neither said to be able \[to do so\]. For a bodhisattva of sharp faculties, the sāsrava and anāsrava four paths are all able to either subdue or sever. Subduing applies only to the essence of the hindrances, while severing also extends to karma and fruit, or both apply to both. Severing necessarily realizes reality; subduing is not necessarily so. When a bodhisattva subdues hindrances, in realizing reality they also subdue them; the two vehicles, ordinary beings, and the like are not necessarily able to do so, so there is a distinction. When the sāsrava four paths first arise, one opinion holds that the three wisdoms all serve as preparatory, cultivating wisdom being proximal. Thus the Abhidharmasamuccaya states: "The preparatory path also subdues afflictions; discerning signs and resolute conviction have not yet severed afflictions, which are severed only upon reaching separation." Another opinion holds: Initially, one takes hearing and thinking as the preparatory path, and later, when entering cultivation, it is the uninterrupted path, because it can subdue afflictions. The statement in the Abhidharmasamuccaya and elsewhere that the two mental orientations of discerning signs and resolute conviction do not subdue afflictions is based on not yet having exhausted the severing of the first three grades, and therefore it says that separation severs them; according to fact, they are initially subdued. If, for the sake of contemplating the truths, one enters the path of seeing, the preceding wisdom of the six aspects does not subdue, because it does not feel aversion and aspiration. That preparatory can subdue is because it is uninterrupted anāsrava. Because within the sāsrava path there is no crushing subdual, it is not yet the correct stage. Later, it also extends to the preparatory \[path\] of cultivating wisdom. When the anāsrava path first arises, it must begin only when sāsrava cultivating wisdom serves as the preparatory path, because the anāsrava directly severs afflictions. Later on, one also attains anāsrava preparation. However, preparatory wisdom itself possesses four paths, and within the four paths the three wisdoms naturally apply; therefore, above the eighth ground, although there is no preparatory wisdom, there are the four paths, as is customarily distinguished. > — English (machine translation) (machine translation) - [Previous: 2.33](https://indike.org/pramana/in.bauddha.taisho.1861.2.33) - [Next: 2.35](https://indike.org/pramana/in.bauddha.taisho.1861.2.35) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1861.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.2.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.2.34](https://indike.org/pramana/in.bauddha.taisho.1861.2.34) · Pramāṇa