俱舍論疏 18.87

18.87

論「若時菩薩至修習圓滿」，第四節也。至金剛定是果滿，盡智爾時生相在故，無生智等已除障故。《婆沙》一百七十八總有三說，第三評家云：如是說者，此等所說皆依一時一行增上說為圓滿。如實義者，得盡智時，此四波羅蜜多方得圓滿。此論同《婆沙》第二師說。又《正理》云「住金剛喻定，齊此定慧波羅蜜多修習圓滿，理應此位無間方圓，得盡智時此方滿故，住金剛定即是得盡智時。復言此位無間方圓滿，得盡智時此方滿故。」准此文意，應是已得名得。應撿抄釋。若作此釋，前說住金剛喻定，即是因位。

The treatise says: "From 'When the bodhisattva...' up to '...the cultivation is brought to completion'"—this is the fourth section. Reaching the vajropama-samādhi is the completion of the fruit, because the knowledge of exhaustion (kṣayajñāna) is in its arising phase at that time, and the knowledge of non-arising (anutpādajñāna) and so forth have already eliminated obstacles. Fascicle 178 of the Vibhāṣā has three explanations in total. The third, the arbiter, says: "Those who speak thus—all that is spoken here is stated to be completion on the basis of a single time and a single practice being predominant. In accordance with the true meaning, it is when the knowledge of exhaustion is attained that these four pāramitās are finally brought to completion." This treatise agrees with the explanation of the second master in the Vibhāṣā. Furthermore, the Nyāyānusāra says: "Dwelling in the vajropama-samādhi, up to this point the pāramitās of samādhi and prajñā are cultivated to completion. In principle, it is immediately following this position that they are brought to completion, because it is when the knowledge of exhaustion is attained that these are finally completed; dwelling in the vajropama-samādhi is precisely the time of attaining the knowledge of exhaustion. It further says that it is immediately following this position that they are brought to completion, because it is when the knowledge of exhaustion is attained that these are finally completed." According to the purport of this text, it should mean that having already attained it is called "attaining." The commentary-notes should be consulted. If this explanation is adopted, the aforementioned "dwelling in the vajropama-samādhi" is precisely the causal stage.