大乘義章 17.13

17.13

次辨超越不超越義。宗別不同，所說各異。成實法中，一切賢聖悉無超越，彼宗凡夫無斷結故。毘曇法中，四向無超，四果之中須陀、羅漢亦無超越，唯斯陀果及那含果有超不超。彼宗凡夫有斷結故，說有超義。相狀如何？有人凡時全未斷結，入見諦道至第十六道比智時，但得名為須陀洹果。或復有人先於凡時斷欲界結，從一二品至五品盡，後入見道至第十六道比智時，亦是次第須陀果攝，而不得名斯陀含向，以於向中無超證故。或復有人先斷欲結至六品盡，復入見道至第十六道比智時，不作須陀亦不作彼斯陀含向，超證第二斯陀含果，斯陀含人所斷煩惱悉已無故。或復有人先斷欲結至八品盡，後入見道至第十六道比智時，亦超越斯陀果攝，而不得名阿那含向，以於向中無超越證故。或復有人先斷欲結至九品盡，後入見道至第十六道比智時，不作須陀，超證第三阿那含果，阿那含人所斷煩惱悉已無故。或復有人先斷初禪至無所有一切煩惱盡，後入見道至第十六道比智時，亦是超越那含果收，而不得名阿羅漢向，以於向中無超證故。問曰：何故果中有超、向中無超？釋言：超證必在道比。彼第十六道比智心是其止息證果之處，先斷欲結六品及與九品盡處，亦是止息證果之處，是義相順，故得超證。餘品盡處，於此止息證處不順，故無超證，為是一切向中無超。問曰：道比與彼六品九品盡處果義相順得超證者，前十五心與向相順，何故不得超證彼向？釋言：於前十五心時，非想一地見惑未盡，次第所斷猶未窮盡，安能超證？是故超證偏在道比，不在餘心。良以於前十五心中無超證故，一切向中悉無超越。問曰：凡時先斷六品九品惑盡，爾時何不即名斯陀及阿那含，要須來至道比智時方得其名？釋言：斯陀及阿那含必無見惑，凡時雖斷六品及九品惑盡，見惑猶故不得名斯陀含及阿那含，道比智時見惑始盡，故於此處方得其名。問曰：何故初果無超？於初果前無所得故。又凡不能斷非想地見惑周盡，所以無超。阿羅漢果何故無超？凡夫不能斷非想地修惑周盡，為是無超（此五門竟）。

Next, the meaning of leaping and non-leaping is distinguished. The traditions differ, and their explanations vary. In the doctrine of the Tattvasiddhi, none among all the worthy and noble ones leap, because ordinary persons in that tradition do not sever defilements. In the doctrine of the Abhidharma, there is no leaping among the four approaches; among the four fruits, the srotāpanna and arhat also do not leap; only the sakṛdāgāmin fruit and the anāgāmin fruit have leaping and non-leaping. Because ordinary persons in that tradition can sever defilements, the meaning of leaping is stated. What are its characteristics? Some persons, when ordinary, have not severed defilements at all; upon entering the path of seeing the truths, when reaching the sixteenth [moment of mind], the subsequent cognition of the path (mārga-anvaya-jñāna), they merely obtain the name of the fruit of the srotāpanna. Or again, some persons have previously, while ordinary, severed desire-realm defilements from the first or second grade up through the exhaustion of the fifth grade; when they subsequently enter the path of seeing and reach the sixteenth [mind of] the subsequent cognition of the path, they are also subsumed under the sequential fruit of the srotāpanna and cannot be named the approach to the sakṛdāgāmin, because there is no leaping realization in an approach. Or again, some persons have previously severed desire-realm defilements through the exhaustion of the sixth grade; when they enter the path of seeing and reach the sixteenth [mind of] the subsequent cognition of the path, they do not become a srotāpanna, nor do they become that approach to the sakṛdāgāmin, but leap to realize the second fruit of the sakṛdāgāmin, because the afflictions severed by a sakṛdāgāmin have all already been eliminated. Or again, some persons have previously severed desire-realm defilements through the exhaustion of the eighth grade; when they subsequently enter the path of seeing and reach the sixteenth [mind of] the subsequent cognition of the path, they are also subsumed under the leaping fruit of the sakṛdāgāmin and cannot be named the approach to the anāgāmin, because there is no leaping realization in an approach. Or again, some persons have previously severed desire-realm defilements through the exhaustion of the ninth grade; when they subsequently enter the path of seeing and reach the sixteenth [mind of] the subsequent cognition of the path, they do not become a srotāpanna, but leap to realize the third fruit of the anāgāmin, because the afflictions severed by an anāgāmin have all already been eliminated. Or again, some persons have previously severed all afflictions from the first dhyāna through the state of nothingness; when they subsequently enter the path of seeing and reach the sixteenth [mind of] the subsequent cognition of the path, they are also gathered under the leaping fruit of the anāgāmin and cannot be named the approach to the arhat, because there is no leaping realization in an approach. Question: Why is there leaping among the fruits, but no leaping among the approaches? Explanation: Leaping realization must occur at the subsequent cognition of the path. That sixteenth mind of the subsequent cognition of the path is the place of resting and realizing the fruit; the places where the six grades and nine grades of desire-realm defilements were previously exhausted are also places of resting and realizing the fruit; these meanings correspond, and therefore one attains leaping realization. The places where the remaining grades are exhausted do not correspond to this place of resting and realization, and therefore there is no leaping realization; for this reason, there is no leaping in any of the approaches. Question: If one attains leaping realization because the subsequent cognition of the path corresponds in its fruit-meaning to those places where the six grades and nine grades are exhausted, then since the preceding fifteen minds correspond to the approaches, why does one not attain leaping realization into those approaches? Explanation: At the time of the preceding fifteen minds, the deluded views of the single stage of neither-perception-nor-non-perception are not yet exhausted; what is sequentially severed has still not reached its end, so how could one attain leaping realization? Therefore, leaping realization belongs exclusively to the subsequent cognition of the path and is not in the other minds. It is precisely because there is no leaping realization in the preceding fifteen minds that there is no leaping whatsoever among all the approaches. Question: When one previously exhausted the afflictions of the six grades or nine grades while ordinary, why is one not named a sakṛdāgāmin or an anāgāmin right at that time, but must arrive at the time of the subsequent cognition of the path to obtain that name? Explanation: A sakṛdāgāmin and an anāgāmin are necessarily without deluded views. Although while ordinary one exhausted the afflictions of the six grades or nine grades, deluded views still [remained], so one could not be named a sakṛdāgāmin or an anāgāmin. Only at the time of the subsequent cognition of the path are deluded views first exhausted, and therefore one only obtains that name at this point. Question: Why is there no leaping for the first fruit? Because prior to the first fruit there is nothing to be attained. Furthermore, ordinary persons cannot completely sever the deluded views of the stage of neither-perception-nor-non-perception, and therefore there is no leaping. Why is there no leaping for the fruit of the arhat? Because ordinary persons cannot completely sever the deluded cultivation-afflictions of the stage of neither-perception-nor-non-perception; for this reason, there is no leaping. (These five gates are concluded).