華嚴一乘教義分齊章 3.27

3.27

九、於十地中為別相故，三地終心已來，斷二障修惑，正使皆盡。四地已去但有微習。何以故？前三地相同世間，四地已去是出世故。是故《十地經》三地末文云「一切欲縛轉復微薄、一切色縛轉復微薄、一切有縛轉復微薄、一切無明縛轉復微薄，諸見縛者先已除斷。」《地論》釋云「一切欲縛轉微薄等者，斷一切修道欲、色、無色所有煩惱及彼因，同無明習氣皆悉微薄遠離故。諸見縛者，於初地見道已斷故。」解云：及彼因者，煩惱障種子也。無明習氣者，所知障種子也。以二障種子同時遠離，故云同也。是故當知，二障修惑正使種子此地皆盡。上來多分約終教說。

Ninth, within the ten bhūmis, in order to show their particular characteristics, up to the concluding mind of the third bhūmi, both the cultivated defilements and active defilements of the two obscurations are entirely exhausted. From the fourth bhūmi onward, there are only subtle traces. Why? Because the first three bhūmis share characteristics with the mundane world, whereas from the fourth bhūmi onward it is supramundane. Therefore, the passage at the end of the third bhūmi in the Daśabhūmika-sūtra says: 'All bonds of desire become increasingly subtle; all bonds of form become increasingly subtle; all bonds of existence become increasingly subtle; all bonds of ignorance become increasingly subtle; the bonds of views have already been eliminated before.' The Daśabhūmika-śāstra explains: ''All bonds of desire become increasingly subtle' and so forth means that all defilements of the path of cultivation in the desire, form, and formless realms and their causes, together with the traces of ignorance, all become subtle and are departed from. As for 'the bonds of views,' they were already cut off on the path of seeing of the first bhūmi.' The commentary explains: 'And their causes' refers to the seeds of the afflictive obscuration. 'Traces of ignorance' refers to the seeds of the cognitive obscuration. Because the seeds of both obscurations are departed from simultaneously, it says 'together with.' Therefore, one should know that the seeds of the cultivated defilements and active defilements of the two obscurations are all exhausted on this bhūmi. What has been presented above is mostly explained according to the final teaching.