俱舍論記 25.79

25.79

「論曰至亦得滿名」者，釋上兩句，明有學滿。根謂利根，勝鈍根故。果謂不還，勝前二故。定謂滅定，極寂靜故。或八解脫中勝前七故。於有學位若具三因獨得滿名，若於三中隨有所闕，雖名分滿不名為獨。《正理論》意：要具三因方稱為滿，隨有所闕皆不名滿。破《俱舍》云「此不可依。如何有學於諸有學勝功德中，猶未具證而許名滿？俱舍師救云：滿有二種。一者具滿，謂具三因獨稱為滿；二者分滿，謂於三因得二或一，約分名滿。於義無違。《正理》不說，翻成義減。

Regarding "The commentary says: [...] also attains the name 'fulfilled'": this explains the first two lines, clarifying the fulfillment of the saikṣa. 'Faculties' refers to sharp faculties, because they are superior to dull faculties. 'Fruit' refers to the non-returner, because it is superior to the preceding two. 'Concentration' refers to the meditation of cessation, because it is supremely tranquil, or because among the eight liberations it is superior to the preceding seven. In the stage of the saikṣa, if one is endowed with these three causes, one uniquely attains the designation 'fulfilled'; if any one of the three is lacking, although one is called partially fulfilled, one is not called unique. The view of the *Nyāyānusāra* is: only when one possesses all three causes is one called fulfilled; if any one is lacking, one is not called fulfilled. Refuting the *Kośa*, it says: "This cannot be relied upon. How could a saikṣa, who has not yet fully realized the superior virtues among the saikṣas, still be conceded to be called fulfilled?" The defender of the *Kośa* replies: Fulfillment is of two kinds: first, complete fulfillment, meaning possessing all three causes and being uniquely called fulfilled; second, partial fulfillment, meaning having two or one of the three causes, called fulfilled in terms of parts. This does not contradict the meaning. That the *Nyāyānusāra* does not state this actually diminishes the meaning.