大乘義章 13.91

13.91

次明成就。所得不失，名為成就。多少不定。或有成一、或二或三，或四或五，或復成六。言成一者，凡有三處：一集法智時、二那含果時、三羅漢果時，皆成就一。言成二者，有其兩處：一集比智時、二色愛盡阿羅漢向，皆成就二。言成三者，滅法智時。言成四者，滅比智時。言成五者，道法智時。言成六者，道比智時。第五明其建立所以。如論中說，見道斷智四因緣立：一雙因滅、二俱繫離、三得無漏解脫得、四缺第一有。雙因滅者，苦集諦下見、疑、無明，彼此相望互為遍因，故名雙因。兩因俱斷，名雙因滅。俱繫離者，苦集諦下遍使煩惱互相緣縛，名為俱繫。彼此齊斷，名俱繫離。言得無漏解脫得者，解脫道起，證得無漏，名得無漏解脫。缺第一有者，所斷之結上徹非想，名缺第一有。苦法忍時四義俱無，故不立斷智。苦法智、苦比忍時，雖得無漏解脫得，餘緣不具，故亦不立。集下煩惱未斷除故，雙因未滅，俱繫未離，上二界中迷苦惑在，是故未名缺第一有。問曰：苦比忍心斷上二界迷苦煩惱，何故不名缺第一有？釋言：所斷煩惱之時猶與忍俱，故未名缺。苦比智集法忍時雖得無漏解脫得及缺第一有，雙因未滅，俱繫未離，故亦不與斷智之名。集法智時四義具足，方名斷智。云何具足？迷苦煩惱先已斷除，迷集今盡，故雙因滅，俱繫亦離。彼苦法智、苦比智、集法智時已證無為，名得無漏解脫得。苦比智時缺第一有，故名為具。集比智、滅道法智、滅道比智皆亦如是，四因緣具，齊立斷智。問曰：何故一切忍邊不說斷智？不得無漏解脫得故。修道斷智五因緣立，謂前四上加一界永斷。彼欲界中九品修惑，展轉相縛乃至非想，地地皆爾。彼欲界中從斷一品至八品來，雖得無漏解脫及曾缺第一有，餘義不具，故一不立斷智。以有第九微品惑故，雙因未滅，俱繫未離，界未永斷。九品斷時，五義方具，乃立斷智。初禪地中，從斷一品至八品來，亦具二緣，謂得無漏解脫得及缺第一有，餘三不具，不立斷智。九品斷時，四因緣具，界未永斷，亦不與名。二禪三禪，義亦同爾。第四禪中，八品斷來與前相似，九品斷時五義備足，方立斷智。四空地中，類前可解，以修道中具五因緣立斷智故。凡夫之時雖以等智斷諸煩惱，不得無漏解脫得，亦未具缺第一有，故非斷智。若在凡時曾斷煩惱，後入聖道為無漏智所印證者，得名斷智。云何印證？謂凡夫時斷欲界中六品煩惱，後入見道道比智時印先無為，即為斯陀解脫之果；若在凡時斷欲界中九品惑盡，後入見道，道比智時印先無為，為阿那含解脫之果，故名印證。於欲界中餘品盡處及上二界煩惱盡處，則不印證，以非得果休息處故。問曰：印時為緣而印？為當不緣？釋言：不緣。修道比智緣上界道而證欲界煩惱盡處，是以不緣。九斷智義，大況麁然。

Next, explaining possession: what has been acquired and not lost is termed "possession." The amount is not fixed: sometimes one is possessed, or two, or three, or four, or five, or again six. Regarding possessing one, there are three occasions in all: first, at the time of the dharma-cognition of origin; second, at the time of the fruit of an anāgāmin; third, at the time of the fruit of an arhat—each possesses one. Regarding possessing two, there are two occasions: first, at the time of the subsequent cognition of origin; second, on the path toward arhatship where craving for form has been exhausted—both possess two. Regarding possessing three, it is at the time of the dharma-cognition of cessation. Regarding possessing four, it is at the time of the subsequent cognition of cessation. Regarding possessing five, it is at the time of the dharma-cognition of the path. Regarding possessing six, it is at the time of the subsequent cognition of the path.
Fifth, explaining the reasons for their establishment. As stated in the treatise, the cognitions of abandonment of the path of seeing are established through four causal conditions: first, the extinction of the two causes; second, liberation from mutual bondage; third, obtaining the untainted acquisition of liberation; fourth, breaching the highest existence.
"The extinction of the two causes": the views, doubt, and ignorance under the truths of suffering and origin serve as universal causes with respect to one another, and are therefore called "the two causes"; when both causes are severed together, this is termed "the extinction of the two causes."
"Liberation from mutual bondage": the universal defilements under the truths of suffering and origin mutually bind each other as objects, which is called "mutual bondage"; when both sides are severed equally, this is termed "liberation from mutual bondage."
"Obtaining the untainted acquisition of liberation": when the path of liberation arises and one realizes the untainted, this is called "obtaining the untainted liberation."
"Breaching the highest existence": when the fetters to be severed reach up to [the sphere of] neither-perception-nor-non-perception, this is termed "breaching the highest existence."
At the time of the dharma-forbearance of suffering, all four meanings are absent; therefore, no cognition of abandonment is established. At the times of the dharma-cognition of suffering and the subsequent forbearance of suffering, although the untainted acquisition of liberation is obtained, the other conditions are incomplete; therefore, none is established either. Because the defilements under origin have not been severed, the two causes are not yet extinguished and mutual bondage is not yet freed; because the delusions regarding suffering in the upper two realms remain, it is not yet termed "breaching the highest existence."
Question: The mind of subsequent forbearance of suffering severs the defilements confusing suffering in the upper two realms; why is it not termed "breaching the highest existence"?
Explanation: At the time when the defilements are being severed, they still coexist with the forbearance; hence it is not yet termed "breaching."
At the times of the subsequent cognition of suffering and the dharma-forbearance of origin, although one obtains the untainted acquisition of liberation and breaches the highest existence, the two causes are not yet extinguished and mutual bondage is not yet freed; therefore, the designation of "cognition of abandonment" is not granted either. At the time of the dharma-cognition of origin, the four meanings are complete, and only then is it named a cognition of abandonment. How are they complete? The defilements confusing suffering have already been severed previously, and those confusing origin are now exhausted; hence the two causes are extinguished and mutual bondage is also freed. At the times of those dharma-cognitions of suffering, subsequent cognitions of suffering, and dharma-cognitions of origin, one has already realized the unconditioned, which is called "obtaining the untainted acquisition of liberation." At the time of the subsequent cognition of suffering, the highest existence was breached; hence it is called complete. The subsequent cognition of origin, the dharma-cognitions of cessation and path, and the subsequent cognitions of cessation and path are all likewise: having the four causal conditions complete, they are all established as cognitions of abandonment.
Question: Why is a cognition of abandonment not spoken of beside any of the forbearances?
Because they do not obtain the untainted acquisition of liberation.
The cognitions of abandonment of the path of cultivation are established through five causal conditions: that is, adding the permanent severance of a realm to the previous four. The nine grades of cultivation defilements in the desire realm mutually bind one another up to neither-perception-nor-non-perception; every stage is likewise. In the desire realm, from severing the first grade up to the eighth grade, although one obtains untainted liberation and has previously breached the highest existence, the other meanings are not complete; therefore, none is established as a cognition of abandonment. Because the ninth subtle grade of defilement exists, the two causes are not extinguished, mutual bondage is not freed, and the realm is not permanently severed. When the ninth grade is severed, the five meanings are only then complete, and only then is a cognition of abandonment established. In the stage of the first dhyāna, from severing the first grade up to the eighth grade, two conditions are also complete—namely, obtaining the untainted acquisition of liberation and breaching the highest existence; the other three are not complete, and no cognition of abandonment is established. When the ninth grade is severed, the four causal conditions are complete, but the realm is not permanently severed, so the designation is not granted either. The second and third dhyānas are likewise in meaning. In the fourth dhyāna, up to the severance of the eighth grade is similar to the above; when the ninth grade is severed, the five meanings are fully complete, and only then is a cognition of abandonment established. In the four formless stages, they can be understood by analogy with the above, because in the path of cultivation the cognitions of abandonment are established by having the five causal conditions complete.
When one is an ordinary person, although one severs various defilements by means of conventional cognition, one does not obtain the untainted acquisition of liberation, nor does one fully possess the breaching of the highest existence; therefore, they are not cognitions of abandonment. If, while an ordinary person, one has previously severed defilements, and later upon entering the noble path they are confirmed by untainted cognition, they receive the name of cognitions of abandonment. How are they confirmed? That is, when as an ordinary person one severs six grades of defilement in the desire realm, and later upon entering the path of seeing, at the time of the subsequent cognition of the path, one confirms the previous unconditioned, this constitutes the fruit of liberation of a sakṛdāgāmin; if as an ordinary person one has exhausted the nine grades of defilements in the desire realm, and later upon entering the path of seeing, at the time of the subsequent cognition of the path, one confirms the previous unconditioned, this constitutes the fruit of liberation of an anāgāmin; hence it is called "confirming." At the exhaustion of the other grades in the desire realm and the exhaustion of defilements in the upper two realms, there is no confirmation, because they are not places of resting upon attaining the fruit.
Question: When confirming, does it take them as an cognitive object and confirm, or does it not take them as an cognitive object?
Explanation: It does not take them as an cognitive object. The subsequent cognition of the path of cultivation takes the path of the higher realms as its cognitive object and realizes the point where defilements of the desire realm are exhausted; therefore it does not take them as an cognitive object. The meaning of the nine cognitions of abandonment is roughly like this.