華嚴一乘教義分齊章 3.31

3.31

十三、依《雜集論》等，以分別、俱生二種煩惱，寄顯見修二位差別。何以得知但是寄位非實斷者？如分別我見籍三緣生，謂邪師、邪教及邪思惟，妄計即蘊、離蘊等我。如佛弟子雖居凡位，然依正師、正教、正思惟故，非直不起即蘊等執，亦乃願樂於無我性。此人豈斷已非入見道邪？若言雖無現行，然有種故非入見者，既無現行，即應入資糧、加行。義既不爾，是故當知，為顯見道無我理故，寄彼橫計顛倒麁惑反以顯之。又以任運所起煩惱細難斷故，翻顯修位漸增差別。如實義者，但一煩惱有麁有細，見位斷麁、修位斷細，如末那煩惱通二位斷之。如《無相論》云「第二執識及相應法，至羅漢位究竟滅盡。若見諦內煩惱識及心法，得出世道十六心時畢竟斷滅。餘殘未盡，但屬思惟，是名第二識。」無性《攝論》亦同此說，如上所引，故得知也。

Thirteenth, relying on the Abhidharmasamuccayavyākhyā and other texts, it uses the two kinds of defilements—discriminated and innate—to provisionally clarify the distinction between the two stages of seeing and cultivation. How is it known that this is merely a provisional assignment of stages and not actual cutting off? For example, the discriminated view of self relies on three conditions to arise: false teachers, false teachings, and false conceptualization, erroneously positing a self identical to or separate from the aggregates. Now, although a disciple of the Buddha resides in the ordinary stage, because they rely on true teachers, true teachings, and true conceptualization, they not only do not give rise to grasping at identity with the aggregates and so forth, but also aspire to and delight in the nature of selflessness. Could such a person, having already cut this off, not have entered the path of seeing? If one were to say that although there is no active manifestation, because seeds exist they have not entered the path of seeing, then since there is no active manifestation, they should enter the stages of equipment and application. Since that principle does not hold, one should know that in order to reveal the principle of selflessness of the path of seeing, that coarse defilement of arbitrary, inverted imputation is provisionally used to inversely clarify it. Furthermore, because spontaneously arisen defilements are subtle and difficult to cut off, they are inversely used to clarify the progressive distinctions of the stage of cultivation. In terms of the actual meaning, there is only one defilement that has coarse and subtle aspects: the stage of seeing cuts off the coarse, and the stage of cultivation cuts off the subtle, just as defilements of the manas are cut off across both stages. As the Wuxiang lun says: 'The second grasping consciousness and its associated dharmas are completely extinguished upon reaching the arhat stage. If defiled consciousness and mental dharmas within the seeing of the truths attain the sixteen minds of the supramundane path, they are severed and extinguished once and for all. What remains unexhausted pertains only to thought; this is named the second consciousness.' The Mahāyānasaṃgraha by Asvabhāva also explains it like this, as cited above; thus we know this to be so.