大乘義章 17.32

17.32

次別解釋斯陀含義。阿那含向通名斯陀，一處合論。於中曲有四門分別：一定其體、二辨其相、三分利鈍、第四明其斷結多少。言定體者，斯陀之果，聖德為體。聖德不同，亦有三種：一是果體。依如《毘曇》，行修分別，唯取欲界九品治中第六一品解脫道心而為果體。得修分別通攝須陀果德無漏并攝斯陀向中無漏合為果體。是義云何？果心現時捨前諸得，別有一種非色非心果得現生，得第六品解脫道心，并得向前一切無漏，合成一種斯陀含果。若依《成實》，唯立行修，不說得修，是故但說第六一品解脫道心以為果體；餘皆謝往，現無法體，不說為果。細分如是。相續論之，因滿成果，二學等見，義同前解。三勝果道。更修勝解，進斷七八九品煩惱，有三無礙二解脫道，名為勝果。（此一門竟）。

Next, explaining specifically the meaning of the sakṛdāgāmin. Those on the path toward anāgāmin are generally termed sakṛdāgāmin; they are discussed together in one place. Within this, there are four sections: first, determining its essence; second, distinguishing its characteristics; third, dividing sharp and dull; fourth, clarifying how many fetters it severs. Regarding determining the essence: the fruit of the sakṛdāgāmin takes noble virtues as its essence. The noble virtues differ and are also of three kinds: First is the essence of the fruit. According to the Abhidharma, in terms of cultivation through practice (bhāvanā-prayoga), it takes solely the mind of the path of liberation (vimukti-mārga) of the sixth grade among the antidotes to the nine grades of the desire realm as the essence of the fruit. In terms of cultivation through acquisition (prāpti-bhāvanā), it comprehensively subsumes the untainted virtues of the fruit of the srotāpanna along with the untainted states on the path toward the sakṛdāgāmin, combining them into the essence of the fruit. What does this mean? When the fruit-mind manifests, it relinquishes all previous acquisitions (prāpti), and a distinct acquisition of the fruit that is neither form nor mind manifests, obtaining the mind of the path of liberation of the sixth grade together with all prior untainted states, combining to form the single fruit of the sakṛdāgāmin. According to the Tattvasiddhi, it only establishes cultivation through practice and does not speak of cultivation through acquisition; therefore it only speaks of the mind of the path of liberation of the sixth grade as the essence of the fruit; the rest have all passed away and have no present dharma-essence, so they are not spoken of as the fruit. The detailed distinction is like this. Discussing it in terms of continuity, the cause is fulfilled and the fruit is realized, with the two learnable right views, the meaning of which is as explained before. Third is the path of superior fruit: further cultivating superior understanding to advance in severing the afflictions of the seventh, eighth, and ninth grades, having three uninterrupted paths and two paths of liberation; this is called the superior fruit. (This first section is concluded).