俱舍論疏 21.154

21.154

論「具由四緣至皆全離故」，此明修道四緣也。問：因何見道立三不立越界，修道立越界耶？答：見道遍知唯是染法上無為故。至斷雙因，永斷相顯，彼同縛煩惱皆已斷故。修道煩惱不緣此故，修道遍知以染、不染無為為體，雖斷雙因等，由有同類煩惱未斷，斷相未顯，不立遍知。問：准下文云「捨五得一，謂五下結盡遍知。」《正理》又云「依根本禪捨二得一，謂五下分結盡遍知。」准此，五下分結盡亦是忍果，何故但言智果三也？又准《婆沙》六十三成就遍知中云「不還果成就一，謂五順下分結盡。從道類智，或離欲染第九解脫道，乃至未起彼勝果道，名不還果。彼成就一，五順下分結盡遍知。」又評家云「應作是說：菩薩聖位決定不得色、無色界見道所斷法斷遍知及色愛盡遍知，總集遍知故，無容修彼斷對治故。」准此第七亦有忍果，因何但言忍果六也？答：建立門唯據次第，故言智果三、忍果六也。

The Śāstra says: "Complete with four conditions, down to: because of complete release from all." This clarifies the four conditions of the path of cultivation. Question: Why does the path of seeing establish three and not establish transcending the realm, whereas the path of cultivation establishes transcending the realm? Answer: The parijñā of the path of seeing is solely unconditioned [cessation] regarding defiled dharmas; therefore, when both causes are abandoned, the characteristic of perpetual abandonment is apparent, because the afflictions of that same bondage have all already been abandoned. The afflictions of the path of cultivation do not take this as object. The parijñā of the path of cultivation has defiled and undefiled unconditioned [cessation] as its substance; although both causes and so forth are abandoned, because afflictions of the same category have not yet been abandoned, the characteristic of cessation is not yet apparent, so parijñā is not established. Question: According to the text below, it says: "Relinquishing five, one obtains one, namely the parijñā of the destruction of the five lower fetters." The *Nyāyānusāra* also says: "Relying on the fundamental dhyāna, relinquishing two, one obtains one, namely the parijñā of the destruction of the five lower fetters." According to this, the destruction of the five lower fetters is also a fruit of patience; why does it only say three fruits of knowledge? Furthermore, according to *Vibhāṣā* 63, in "Possession of Parijñā", it says: "An anāgāmin possesses one, namely the destruction of the five lower fetters. From the knowledge of the category of the path, or from the ninth path of liberation abandoning desire, up until not yet producing that path of superior fruit, one is called an anāgāmin. They possess one: the parijñā of the destruction of the five lower fetters." Moreover, the arbiter says: "It should be stated thus: in the stage of an ārya, a bodhisattva definitely does not obtain the parijñā of the cessation of dharmas abandoned by the path of seeing of the form and formless realms or the parijñā of the destruction of craving for form, because they are aggregate parijñās and there is no scope to cultivate an antidote for their cessation." According to this, the seventh also has a fruit of patience; why does it only say six fruits of patience? Answer: The establishment aspect is solely based on sequential progression; therefore, it is said that there are three fruits of knowledge and six fruits of patience.