成唯識論了義燈 7.240

7.240

《論》：「修所斷者，隨其所應」等。准聲聞乘，得果有四。一、次第得四，即此論文初一類是。二、超初一取第二。三、超初二取第三。《雜集論》云：謂倍離欲及全離欲，入於見道如次超初一及第二果。四、超中二取初、後果，此論第二類，及《雜集論》第十三說。然今此論但舉二類，略無中二。何以故？辨漸、頓斷，以超前二見必頓斷，餘未伏修必漸斷故，與次第同，所以不說。超中二果是頓斷修，與彼餘別，是故別說。准此道理，若已曾伏三品入見道者，亦是次第，非能頓超，《雜集論》說設少離欲亦漸次攝故。

Treatise: "Those to be severed by cultivation, in accordance with what is appropriate..." and so forth. According to the Śrāvakayāna, the attainment of the fruits is fourfold: First, attaining the four in sequence, which is the first category in this treatise text. Second, skipping the first to obtain the second. Third, skipping the first two to obtain the third. The Abhidharmasamuccaya states: having partially separated from desire and having completely separated from desire, upon entering the path of seeing, one skips respectively the first and second fruits. Fourth, skipping the intermediate two to obtain the initial and final fruits; this is the second category in this treatise, and is also stated in the thirteenth fascicle of the Abhidharmasamuccaya. However, this treatise only presents two categories, omitting the intermediate two. Why? To analyze gradual and instantaneous severance: because in skipping the first two, seeing is necessarily severed instantaneously, while the remaining unsuppressed [afflictions of] cultivation are necessarily severed gradually, which is the same as the sequential approach; hence they are not mentioned. Skipping the intermediate two fruits involves instantaneous severance of [afflictions of] cultivation, which differs from the rest; therefore it is explained separately. According to this reasoning, if one has previously suppressed three grades and enters the path of seeing, this is also sequential, not an instantaneous skipping, because the Abhidharmasamuccaya states that even a slight separation from desire is subsumed under the gradual sequence.