大乘法苑義林章 2.40

2.40

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.