俱舍論疏 21.149

21.149

「論曰至闕即不爾」，明見道三緣，顯永斷義。有漏法斷雖多體者，隨繫事量；無為亦爾，雖多位者，謂見道八及修道八十一也。而四緣故、但於九位立九遍知也。且由三緣立六忍果者、其實忍果亦通第七、據次第說故言忍六。言三緣者、一得無漏離繫得、二缺有頂故、三滅雙因故。《雜心論》等有四緣，更加俱繫離也。

"The Śāstra says: [Although the cessations of conditioned dharmas are manifold, they are established only in nine stages because of the conditions,] down to: if lacking them, it is not so." This explains the three conditions of the path of seeing, revealing the meaning of perpetual abandonment. Although the cessations of contaminated dharmas are manifold in substance according to the quantity of objects bound, and the unconditioned is likewise, though the stages are manifold—meaning the eight in the path of seeing and the eighty-one in the path of cultivation—yet because of the [presence of] conditions, only nine parijñās are established at nine stages. Moreover, that six fruits of patience are established by three conditions: in reality, the fruit of patience also extends to the seventh, but speaking according to the sequential order, one says six fruits of patience. The three conditions are: first, obtaining the untainted acquisition of release from bondage; second, breaking the Peak of Existence; and third, extinguishing both causes. The *Saṃyuktābhidharma-hṛdaya-śāstra* and others have four conditions, additionally including release from conjoined bondage.