大乘法苑義林章 2.40

2.40

二依地者，若伏煩惱障，色界六地無色四地，方便、根本俱能伏之，六行及無漏皆能伏故。六行唯方便，七作意通根本、方便故。第七作意入根本故，無漏伏之。色界六地非三方便，無色四地有無漏處皆能伏之，勢分伏令不生起故。若正斷者，二乘斷分別煩惱障，唯依色界五地，必無漏道慧猛利故。中間雖有無漏真道不入見道，無色慧劣非斷惑道，六十九說見道唯五地故。又三依五依生，不說中間有見道故。若斷修惑通九地，色六、無色三。《瑜伽》第一百云「九地能盡漏，謂初未至、中間靜慮、四靜慮、三無色。」此意說修道非見道。又說三依，五依生故。有頂無漏闇故，不能斷惑。菩薩若斷分別二障，唯第四定功德勝故，託勝所依方入見故。若斷俱生所知障及二習氣，通色六、無色三。若斷俱生煩惱障，亦唯第四定，以金剛心依第四禪入斷惑故。如論廣說，恐煩不述。

Second, support based on meditative stage: regarding subduing the kleśa-hindrance, the six stages of the form realm and the four stages of the formless realm, in both their preparatory and fundamental [stages], can all subdue it, because both the six practices and anāsrava [wisdom] can subdue it. The six practices are only preparatory, while the seven mental orientations extend across both fundamental and preparatory; because the seventh mental orientation enters the fundamental, anāsrava [wisdom] subdues it. The six stages of the form realm, excluding the three preparatory [stages], and the four stages of the formless realm, wherever anāsrava [wisdom] exists, can all subdue it, because their force subdues it and prevents it from arising. Regarding actual abandonment: when the two vehicles abandon the discriminated kleśa-hindrance, it relies solely on the five stages of the form realm, because it must be an anāsrava path where prajñā is sharp and keen. Although the intermediate [dhyāna] has a genuine anāsrava path, one does not enter the path of seeing [there]; in the formless realm prajñā is inferior, so it is not a path that abandons afflictions, since [Yogācārabhūmi] fascicle 69 states that the path of seeing relies on only five stages. Furthermore, it is born relying on three or five [supports], not mentioning that the intermediate stage has the path of seeing. If abandoning the afflictions of cultivation, it extends across nine stages: six of the form realm and three of the formless realm. Fascicle 100 of the Yogācārabhūmi states: "Nine stages can exhaust outflows: the initial unarrived, the intermediate dhyāna, the four dhyānas, and the three formless [stages]." This refers to the path of cultivation, not the path of seeing. Moreover, it is because it is stated to arise relying on three or relying on five supports. Because anāsrava at the peak of existence is dim, it cannot abandon afflictions. When bodhisattvas abandon the two discriminated hindrances, it is only in the fourth dhyāna, because its virtues are supreme, and one enters seeing only by relying on a supreme support. When abandoning the innate jñeya-hindrance and the two kinds of residual conditioning, it extends to the six of the form realm and the three of the formless realm. When abandoning the innate kleśa-hindrance, it is also only in the fourth dhyāna, because one enters the abandonment of afflictions with the diamond-like mind relying on the fourth dhyāna. As expounded at length in the treatises; fearing wordiness, it is not set forth here.