大乘義章 13.80

13.80

初釋名辨相。九斷智義，如《雜心》說，煩惱盡處名之為斷。斷是智果，果仍因名，故號斷智。故《雜心》云「雖智是智，斷是智果，故說斷智。其猶業果亦名為業。」問曰：彼斷云何智果？釋有兩義：一望無礙道，由智斷障，得彼斷故，名為智果。若爾，見諦煩惱盡處，由忍斷得，應名斷忍，以何義故亦名斷智？釋言：忍者是智眷屬，通名為智。通名智故，忍家之果亦名斷智。二望解脫道，為智證得，故曰智果。問曰：彼智為緣而證？為當不緣？釋言：不緣。如集法智，當起之時緣欲界集，不緣彼斷而能證之，故智不緣。如是一切。名義且爾。體相云何？斷智有九，欲界地中苦集諦下煩惱盡處立一斷智，滅道諦下煩惱盡處各別立一，通前說三。上界亦然，通前說六。三界修道煩惱盡處各別為一，通前說九。問曰：何故上二界中見惑盡處不隨界別，修惑盡處逐界分乎？論自釋言「上界見惑對治同故，不隨界別；修治別故，隨界分之。」是義云何？見惑易除。苦比忍心一念現時，上二界中迷苦煩惱一時頓斷，餘忍亦爾，故曰同治。修惑難遣，界界各別斷，故云別治。

First, explaining the names and distinguishing the characteristics. The meaning of the nine knowledges of abandonment is, as the Saṃyuktābhidharma-hṛdaya says: the locus where afflictions are exhausted is called abandonment. Abandonment is the fruit of knowledge; the fruit retains the name of the cause, and hence it is called "knowledge of abandonment." Therefore the Saṃyuktābhidharma-hṛdaya states: "Although knowledge is knowledge, abandonment is the fruit of knowledge, and therefore it is called knowledge of abandonment. It is like the fruit of karma also being called karma." Question: How is that abandonment the fruit of knowledge? The explanation has two meanings: First, viewed from the unimpeded path, because one severs hindrances by means of knowledge and attains that abandonment, it is called the fruit of knowledge. If so, then since the locus where the afflictions of seeing the truths are exhausted is attained through severance by forbearance, it should be called "forbearance of abandonment"; for what reason is it also called "knowledge of abandonment"? The explanation states: Forbearance is the retinue of knowledge, and is collectively called knowledge. Because it is collectively called knowledge, the fruit belonging to forbearance is also called knowledge of abandonment. Second, viewed from the path of liberation, because it is realized and attained by knowledge, it is called the fruit of knowledge. Question: Does that knowledge realize by taking [abandonment] as an object? Or does it not take it as an object? The explanation states: It does not take it as an object. Just as when the dharma-knowledge of the origin arises, it takes the origin in the desire realm as its object and can realize that abandonment without taking it as an object; hence knowledge does not take it as an object. All [cases] are like this. The meaning of the name is thus for now. What are their essential characteristics? There are nine knowledges of abandonment. At the locus where the afflictions under the truths of suffering and origin in the plane of the desire realm are exhausted, one knowledge of abandonment is established; at the loci where the afflictions under the truths of cessation and the path are exhausted, each is separately established as one, which together with the preceding makes three. The upper realms are also like this, which together with the preceding makes six. At the loci where the afflictions of the path of cultivation in the three realms are exhausted, each is separately established as one, which together with the preceding makes nine. Question: Why is it that in the upper two realms, the loci where the delusions of seeing are exhausted do not vary according to realm, while the loci where the delusions of cultivation are exhausted are divided according to realm? The treatise itself explains: "Because the antidotes to the delusions of seeing in the upper realms are the same, they do not vary according to realm; because the antidotes in cultivation are distinct, they are divided according to realm." What does this mean? The delusions of seeing are easy to eliminate. When a single thought-moment of the subsequent forbearance of suffering becomes manifest, the afflictions bewildered about suffering in the upper two realms are simultaneously severed at once; the remaining forbearances are also like this, and hence they are called identical antidotes. The delusions of cultivation are difficult to dispel, and are severed separately realm by realm; hence they are called distinct antidotes.