俱舍論頌疏論本 24.79

24.79

釋曰：具足五因，佛立四果：一、捨曾得道，謂捨先得果向道故，若預流果唯捨向道，所餘三果通捨向道及前果道。二、得勝道，謂得果攝殊勝道故。三、總集斷，斷是無為也，謂總一得，得諸斷故，名總集斷。言一得者，謂得果時起一類勝得，得前諸斷，非一得也。四、得八智，謂得四法、四類智故。五、頓修十六行，謂能頓修無常等故。於四果位皆具五因，餘位不然，故佛不說。

Explanation: Complete with five causes, the Buddha established the four fruits. First, relinquishing the previously acquired path: this means relinquishing the path of the candidate for the fruit previously attained. In the case of the stream-enterer, one only relinquishes the candidate path; for the other three fruits, one relinquishes both the candidate path and the preceding fruit's path. Second, obtaining a superior path: this means obtaining the excellent path subsumed within the fruit. Third, collecting the cessations together: 'cessations' are the unconditioned. It means that by a single acquisition, one acquires all the cessations; hence it is called collecting the cessations together. Speaking of 'a single acquisition', when the fruit is attained, one arouses a single class of superior acquisition (prāpti) that acquires the preceding cessations, not that there is only one individual acquisition. Fourth, obtaining the eight knowledges: this means obtaining the four dharmic and four subsequent knowledges. Fifth, instantly cultivating the sixteen aspects: this means being able to cultivate impermanence and the rest instantaneously. At the stages of the four fruits, all five causes are present; at other stages, this is not so; therefore the Buddha did not teach them.