大乘義章 13.53

13.53

次明捨義。先有今失，名之為捨。《毘曇》前三及下三空處有漏解脫，有二種捨：一者退捨，所謂退起下地欲時失上解脫：二者生捨，生上地時失於下法。下三空處無漏解脫，有三種捨：一者退捨，彼宗無漏有退失故；二轉根捨，轉鈍無漏無利根時失鈍根故；三得果捨，證無學時捨學道故。第七第八，唯一退捨。《成實》前七唯入無餘涅槃時捨，第八無捨。大乘法中，緣修解脫真證時捨，真實解脫畢竟無捨（此二門竟）。

Next, explaining the meaning of abandonment: when what was previously possessed is now lost, it is called abandonment. In the Abhidharma, the first three and the sāsrava liberations of the lower three formless bases have two kinds of abandonment: first, abandonment through retrogression, which refers to losing the higher liberation when retrogressing and giving rise to lower desires; second, abandonment through rebirth, losing lower dharmas when reborn into higher stages. The anāsrava liberations of the lower three formless bases have three kinds of abandonment: first, abandonment through retrogression, because that school holds that anāsrava [attainments] can be retrogressed from and lost; second, abandonment through the transformation of faculties, losing dull faculties when dull anāsrava [faculties] are transformed into sharp faculties; third, abandonment through the attainment of the fruit, discarding the path of the trainee when realizing the stage of no-more-learning. The seventh and eighth have only one: abandonment through retrogression. In the Tattvasiddhi, the first seven are abandoned only upon entering nirvāṇa without remainder, while the eighth has no abandonment. In the Mahāyāna, liberation practiced through conditioned cultivation is abandoned upon true realization; true liberation is ultimately never abandoned. (This concludes two sections.)