大乘義章 13.87

13.87

次辨位處。始從外凡乃至見道五心已來，一向未有斷智之果。彼集法智集比忍時成一斷智，集比智滅法忍來具二斷智，滅法智滅比忍來具三斷智，滅比智道法忍來具四斷智，道法智道比忍來具五斷智，須陀洹果具六斷智。斯陀含果其義不定，若超越人入見諦道向斯陀含，與須陀洹向中相似；若次第人向斯陀含具六斷智，與須陀洹果中相似。斯陀含果亦具六斷，同須陀果。阿那含義亦不定，若超越人入見諦道向阿那含，與須陀洹向中相似；若次第人向阿那含，與須陀洹果中相似。阿那含果成一斷智，謂五下結盡處斷智。問曰：那含但斷欲界貪欲、瞋恚二種下結，自餘身見、戒取及疑三種下結先已斷除。今云何言成五下結盡處斷智？釋言：身見、戒取、疑等雖先斷除，此處集故，合為一斷。羅漢向中色愛未盡，唯成就一，與那含同；色愛盡者，得成就二。羅漢果中唯成就一，所謂三界一切結盡，應成就九，此處集斷，故但云一耳（此三門竟）。

Next, distinguishing the stages of positions. Beginning from the external worldling up through the five minds of the path of seeing, uniformly there is not yet any fruit of knowledge of abandonment. At the time of that dharma-knowledge of origin and subsequent forbearance of origin, one knowledge of abandonment is accomplished; from subsequent knowledge of origin up through dharma-forbearance of cessation, two knowledges of abandonment are possessed; from dharma-knowledge of cessation up through subsequent forbearance of cessation, three knowledges of abandonment are possessed; from subsequent knowledge of cessation up through dharma-forbearance of the path, four knowledges of abandonment are possessed; from dharma-knowledge of the path up through subsequent forbearance of the path, five knowledges of abandonment are possessed; and the fruit of the srotāpanna possesses six knowledges of abandonment. The fruit of the sakṛdāgāmin is indefinite in its meaning: if a leap-over person enters the path of seeing the truths aspiring toward sakṛdāgāmin, it is similar to aspiring toward srotāpanna; if a gradual person aspires toward sakṛdāgāmin, he possesses six knowledges of abandonment, which is similar to the fruit of srotāpanna. The fruit of the sakṛdāgāmin also possesses six abandonments, the same as the fruit of the srotāpanna. The anāgāmin is also indefinite in meaning: if a leap-over person enters the path of seeing the truths aspiring toward anāgāmin, it is similar to aspiring toward srotāpanna; if a gradual person aspires toward anāgāmin, it is similar to the fruit of srotāpanna. The fruit of the anāgāmin accomplishes one knowledge of abandonment, namely the knowledge of abandonment at the locus where the five lower fetters are exhausted. Question: The anāgāmin severs only the two lower fetters of greed and anger in the desire realm, while the remaining three lower fetters—view of individuality, attachment to rules and rituals, and doubt—were already severed previously. Why is it now said that he accomplishes the knowledge of abandonment at the locus where the five lower fetters are exhausted? The explanation states: Although view of individuality, attachment to rules and rituals, doubt, and so forth were previously severed, because they are aggregated at this point, they are combined into a single abandonment. In the approach to arhatship, when craving for form is not yet exhausted, one accomplishes only one, the same as an anāgāmin; when craving for form is exhausted, one comes to accomplish two. In the fruit of the arhat, one accomplishes only one, namely the exhaustion of all fetters of the three realms; while he should accomplish nine, because abandonments are aggregated at this point, it is simply called one (this concludes the third subsection).