大乘義章 13.90

13.90

次明其捨。先成今失，名之為捨。捨中不定。或有捨一、或二或五，或復捨六。言捨一者，凡有三處：一退羅漢果，捨一斷智；二色愛盡阿那含人退起彼結，捨一斷智；三色愛未盡阿那含人退起欲結，捨一斷智。言捨二者，具有兩處：一得羅漢時，捨五下結盡及色愛盡二種斷智；二色愛盡阿那含人退起欲結，捨二斷智。言捨五者，超越那含得果之時，頓捨向中五種斷智。言捨六者，次第那含得果之時，捨前所成六種斷智（此二門竟）。

Next, explaining their discarding: what was previously achieved and is now lost is termed "discarding." Discarding is not fixed: sometimes one is discarded, sometimes two, or five, or again six. Regarding discarding one, there are three occasions in all: first, regressing from the fruit of arhatship, one cognition of abandonment is discarded; second, an anāgāmin whose craving for form has been exhausted regressing to give rise to those fetters, one cognition of abandonment is discarded; third, an anāgāmin whose craving for form has not been exhausted regressing to give rise to desire fetters, one cognition of abandonment is discarded. Regarding discarding two, there are two occasions: first, when attaining arhatship, the two cognitions of abandonment—that of the exhaustion of the five lower fetters and that of the exhaustion of craving for form—are discarded; second, an anāgāmin whose craving for form has been exhausted regressing to give rise to desire fetters, two cognitions of abandonment are discarded. Regarding discarding five, when a leaping anāgāmin attains the fruit, they discard all at once the five kinds of cognition of abandonment of the path toward it. Regarding discarding six, when a gradual anāgāmin attains the fruit, they discard the six kinds of cognition of abandonment previously achieved (this finishes the second gate).