大乘義章 13.88

13.88

次明集處。捨前別得，總為一得，名集斷智。集處有二，謂那含果及羅漢果。問曰：餘處何故不集，唯此二處？論言「得果及度界，處方集斷智。」那含、羅漢是得果處及度界處，故集斷智。何故此二得果度界？彼阿那含五下結盡，阿羅漢人五上結盡，故此二處得果度界。五上下結，前煩惱中具廣分別。須陀、斯陀是得果處而非度界，色愛盡處是其度界而非得果，餘非得果亦非度界，為是不集。處別如是。

Next, clarifying the loci of aggregation. Relinquishing previous individual attainments and combining them into a single attainment is called aggregated knowledge of abandonment. There are two loci of aggregation, namely the fruit of the anāgāmin and the fruit of the arhat. Question: Why is there no aggregation elsewhere, but only at these two places? The treatise says: "Only at the loci of attaining a fruit and crossing a realm are the knowledges of abandonment aggregated." The anāgāmin and the arhat are loci of attaining a fruit and crossing a realm, and therefore aggregate the knowledges of abandonment. Why do these two attain a fruit and cross a realm? That anāgāmin exhausts the five lower fetters, and the arhat exhausts the five upper fetters; therefore these two loci attain a fruit and cross a realm. The five lower and upper fetters were distinguished extensively above under afflictions. The srotāpanna and sakṛdāgāmin are loci of attaining a fruit but not crossing a realm; the locus where craving for form is exhausted is crossing a realm but not attaining a fruit; the rest are neither attaining a fruit nor crossing a realm; therefore there is no aggregation. The differences of stages are like this.