大乘義章 13.13

13.13

第五門中差別有三：一明得義、二明捨義、三明成就。所言得者，先無今起，說之為得。諸論不同。《毘曇》淨定有二種得：一是斷得。斷欲界結得於初禪，如是次第乃至斷於無所有結得非想定。二是生得。生二禪時捨於初禪，有漏生上必失下故。後還退下生初禪中，得本所失名為生得。乃至非想，生下類然。《成實》、大乘但有斷得，無其生得。彼宗有漏雖生上地，不失下故。云何知彼有漏生上而不失下？彼說上界亦得寄起下地法故。無漏禪者，依如《毘曇》，有二種得：一是斷得。斷下煩惱，得上無漏。二者退得。退有二種：一退果得。證聖果時捨向無漏，後退果時得本所失，名退果得。二退根得。轉根之時得利捨鈍，後退根時得本所失，名退根得。《成實》、大乘但有斷得，無其退得，彼宗無漏無退轉故。又彼宗中，得果之時因滿為果，不捨前因；轉根之時轉鈍為利，不捨前體，故無退得。若論味禪，但有退得。有人修得第二禪時，捨初禪中味禪煩惱，後退二禪得本所失，名為退得。乃至非想，退得同爾。問曰：非想三界中極，何處退來亦有退得？依如《毘曇》，退羅漢果得彼味定，故有退得。《成實》非想無此退得。問曰：淨禪以何義故無其退得？釋言：淨定修得上時不失下故，退上之時下非新得。問曰：無漏以何義故無其生得？無漏生上不失下故，無其生得。又復聖人隨所生處無退下義，故無生得。問曰：味禪何故無其生斷二得？釋言：味禪身在下地，於上地中所未斷處一切成就，不得斷結方始得故，無其斷得。彼從上地退生下時，要先退起下地味定，然後受生。退時已得，非生始得，故無生得（此一門竟）。

Within the fifth section, there are three distinctions: first, explaining the meaning of acquisition; second, explaining the meaning of abandonment; third, explaining possession. As for what is called 'acquisition', that which was previously absent now arises; this is termed 'acquisition'. The treatises differ. According to the Abhidharma, pure dhyāna has two kinds of acquisition: The first is acquisition through severance. Severing the fetters of the desire realm, one acquires the first dhyāna; sequentially progressing in this manner, up to severing the fetters of [the stage of] nothingness, one acquires the dhyāna of neither-conceptualisation-nor-non-conceptualisation. The second is acquisition through rebirth. When reborn in the second dhyāna, one abandons the first dhyāna, because when a sāsrava state is reborn above, it necessarily loses the lower. Later, when falling back down to be reborn in the first dhyāna, acquiring what was originally lost is termed acquisition through rebirth. Up to [the stage of] neither-conceptualisation-nor-non-conceptualisation, rebirth below is analogous. According to the Tattvasiddhi and Mahāyāna, there is only acquisition through severance, and no acquisition through rebirth. Because in those traditions, although a sāsrava state is reborn in a higher stage, it does not lose the lower. How is it known that when a sāsrava state is reborn above, it does not lose the lower? Because they teach that in a higher realm one can also provisionally arouse the dharmas of lower stages. As for anāsrava dhyāna, according to the Abhidharma, there are two kinds of acquisition: The first is acquisition through severance. Severing lower afflictions, one acquires the higher anāsrava. The second is acquisition through regression. Regression is of two kinds: First, acquisition through regression from a fruit. When realizing a noble fruit, one abandons the anāsrava of the path; later, when regressing from the fruit, acquiring what was originally lost is termed acquisition through regression from a fruit. Second, acquisition through regression of faculties. When transforming faculties, one acquires the sharp and abandons the dull; later, when regressing in faculties, acquiring what was originally lost is termed acquisition through regression of faculties. The Tattvasiddhi and Mahāyāna have only acquisition through severance and lack acquisition through regression, because in those traditions anāsrava admits of no regression. Furthermore, in those traditions, when the fruit is attained, the cause is fulfilled as the fruit and the prior cause is not abandoned; when faculties are transformed, the dull is transformed into the sharp and the prior entity is not abandoned, hence there is no acquisition through regression. If one discusses relished dhyāna, it has only acquisition through regression. When someone cultivates and attains the second dhyāna, they abandon the afflictions of relished dhyāna in the first dhyāna; later, regressing from the second dhyāna, acquiring what was originally lost is termed acquisition through regression. Up to [the stage of] neither-conceptualisation-nor-non-conceptualisation, acquisition through regression is likewise the same. Question: Neither-conceptualisation-nor-non-conceptualisation is the peak within the three realms; whence would one regress to also have acquisition through regression? According to the Abhidharma, regressing from the fruit of an arhat, one acquires that relished concentration, hence there is acquisition through regression. According to the Tattvasiddhi, neither-conceptualisation-nor-non-conceptualisation lacks this acquisition through regression. Question: For what reason does pure dhyāna lack acquisition through regression? Explanation: Because when pure concentration is cultivated and attained above, the lower is not lost; thus when regressing from above, the lower is not newly acquired. Question: For what reason does anāsrava lack acquisition through rebirth? Because when anāsrava is reborn above, the lower is not lost; thus it lacks acquisition through rebirth. Furthermore, wherever a noble being is reborn, there is no sense of falling back down, hence there is no acquisition through rebirth. Question: Why does relished dhyāna lack both acquisitions, through rebirth and through severance? Explanation: When the person in relished dhyāna is in a lower stage, they possess everything that is not yet severed in the higher stages; it is not obtained only after severing fetters, hence it lacks acquisition through severance. When they regress from a higher stage to be reborn below, they must first regress and arouse the relished concentration of the lower stage, and only then undergo rebirth. Having already acquired it at the time of regression, it is not acquired anew at rebirth, hence there is no acquisition through rebirth. (This concludes the first section.)