華嚴一乘教義分齊章 3.31

3.31

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.