俱舍論頌疏論本 21.113

21.113

釋曰：且由三緣立六忍果：一、得無漏斷得，謂得無漏擇滅得故。二、缺有頂，謂有頂地，五部惑中隨不成就一部惑故，不成名缺。三、滅雙因，謂滅自部同類因及他部遍行因故，名滅雙因，謂五部各自部為同類因，若苦、集互為遍行因，餘三部用苦、集為遍行因。如諸異生能斷苦、集，有滅雙因，闕餘二緣，雖得無為，不立遍知。若諸聖者入見道位，至苦類忍現行已前，雖得無漏得，闕餘二緣，不立遍知，謂苦類忍雖斷有頂，惑猶現在前而不名缺。至苦類智集法忍位，雖缺有頂，未滅雙因，未滅集下遍行因故。謂集法忍雖斷集部，未不成就，故不名滅。集法智位三緣具故，方立遍知。故後法智類智位中所得無為，皆三緣具，故立遍知。越界者，此明四緣立三智果，謂於前三加越界故。越欲界故立順下分，越色界故立色愛盡，越無色界故立一切結盡遍知。雜心論師總立五緣，於前四上加離俱繫，謂離自部繫及他部繫，名離俱繫。與雙因別者，因寬繫狹故也，謂繫唯隨眠，因通相應俱有法也。

Explanation: First, through three conditions the six fruits of receptivity are established: First, the acquisition of untainted abandonment, which means obtaining the acquisition of untainted analytical cessation. Second, lacking the peak of existence, which means that among the defilements of the five categories of the stage of the peak of existence, any one category of defilement is not possessed; non-possession is termed lacking. Third, extinguishing the two causes, which means extinguishing the homogeneous cause of one's own category and the omnipresent cause of other categories; this is called extinguishing the two causes. That is, each of the five categories has its own category as its homogeneous cause, while [the defilements of] suffering and origination serve mutually as omnipresent causes, and the remaining three categories take suffering and origination as their omnipresent causes. Just as worldlings can abandon suffering and origination and have the extinction of the two causes, but lack the other two conditions, although they obtain the unconditioned, comprehensive knowledge is not established [for them]. If noble ones enter the path of seeing, prior to the actual manifestation of the subsequent receptivity to suffering, although they obtain untainted acquisition, they lack the other two conditions, so comprehensive knowledge is not established; that is, although subsequent receptivity to suffering abandons the peak of existence, because the defilement is still present before them, it is not termed lacking. When reaching subsequent knowledge of suffering and the dharma receptivity to origination, although they lack the peak of existence, they have not yet extinguished the two causes, because they have not yet extinguished the omnipresent causes under origination. That is, although dharma receptivity to origination abandons the category of origination, because it is not yet non-possessed, it is not termed extinguished. At the stage of dharma knowledge of origination, because the three conditions are complete, comprehensive knowledge is only then established. Therefore, the unconditioned states obtained in the subsequent stages of dharma knowledge and subsequent knowledge all possess the three conditions, and thus comprehensive knowledge is established. "Transcending a realm": this explains that through four conditions the three fruits of knowledge are established, which means adding transcendence of a realm to the previous three. Because one transcends the desire realm, [the comprehensive knowledge of] what is conducive to the lower realms is established; because one transcends the form realm, [the comprehensive knowledge of] the exhaustion of attachment to form is established; because one transcends the formless realm, [the comprehensive knowledge of] the exhaustion of all fetters is established. The masters of the *Saṃyuktābhidharmahṛdaya* establish five conditions in total, adding to the previous four the liberation from both bondages, meaning liberation from the bondage of one's own category and the bondage of other categories; this is called liberation from both bondages. As for its difference from the two causes: the cause is broad while the bondage is narrow; that is, bondage is only anusaya, whereas cause extends to associated and coexistent phenomena.