大乘義章 17.40

17.40

次別解釋阿羅漢義。於中曲有三門分別：一定其體、二辨其相、三明斷結多少之義。言定體者，阿羅漢果，聖德為體。羅漢果中，聖德有二：一是果體。依如《毘曇》，行修分別，唯非想地九品治中末後解脫，是其果體。就此體中，分為盡智及無生智，鈍根所得直名盡智，利根所得名為盡智及無生智。何故如是？彼鈍根者，得此智時能盡諸惑，故名盡智；不能保已當結不生，以是義故非無生智。利根所得現盡諸惑，復名盡智；復能保已當結不生，名無生智。問曰：盡智及無生智，為在一念？為當相續？彼宗所立，各別一念，無相續義。故論說言「尚無二念，況多相續。」問曰：若此名一念者，云何得分四智差別？釋言：一念，義別說四，非前後四。是義云何？一念盡集因，名我生盡；道行成滿，名梵行立；證滅窮極，名所作辦；永捨當苦，名不受後。無生智中義別亦爾。行修如是。得修分別，通攝向前一切無漏，合成一種阿羅漢果。是義云何？證羅漢時，因中一切諸無漏得一時頓捨，別有一種果得新生，得彼非想末後解脫，并得向前一切無漏，合成一種阿羅漢果。若依《成實》，唯說行修、不立得修，是故唯說非想解脫為羅漢果，於此果中莫問利鈍，悉具盡智及無生智。彼宗所立無學聖慧，盡生死因名為盡智，能令後果永更不受名無生智。非想解脫具此兩能，是故一切齊具二智。二智同體，隨義以分，多念相續不止一念。果體如是。二無學等見，盡無生後遊觀無漏。定體如是（此一門竟）。

Next is specifically explaining the meaning of arhat. In this there are precisely three sections of analysis: first, determining the essence; second, distinguishing the characteristics; third, explaining the meaning of the quantity of fetters severed. Regarding determining the essence: for the fruit of an arhat, noble virtue is the essence. In the fruit of an arhat, there are two kinds of noble virtue: first is the fruit-essence. According to the Abhidharma, distinguishing by cultivate-practice, solely the final liberation within the nine grades of counteragents of the stage of neither-perception-nor-non-perception is its fruit-essence. Within this essence, it is divided into the knowledge of exhaustion (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna): that attained by dull faculties is simply called knowledge of exhaustion, while that attained by sharp faculties is called knowledge of exhaustion and knowledge of non-arising. Why is this? When those of dull faculties attain this knowledge, they can exhaust all delusions, hence it is called knowledge of exhaustion; but they cannot guarantee that future fetters will not arise for themselves, and for this reason it is not the knowledge of non-arising. What is attained by sharp faculties presently exhausts all delusions, so it is also called knowledge of exhaustion; and furthermore, they can guarantee that future fetters will not arise for themselves, so it is called knowledge of non-arising. Question: Are the knowledge of exhaustion and knowledge of non-arising in a single thought-moment, or are they in succession? As established by that school, each is a distinct single thought-moment, and there is no meaning of succession. Therefore the treatise says: 'There are not even two thought-moments, much less a succession of many.' Question: If this is termed a single thought-moment, how can the distinctions of the four knowledges be obtained? Answer: In a single thought-moment, four are spoken of by distinction of meaning, not four in temporal succession. What does this mean? In a single thought-moment, exhausting the cause of origination is called 'my birth is exhausted'; the practice of the path being perfected and fulfilled is called 'the holy life is established'; realizing cessation to the utmost is called 'what was to be done has been done'; and forever abandoning future suffering is called 'there will be no further becoming.' In the knowledge of non-arising, the distinction of meanings is also like this. Cultivate-practice is thus. Distinguishing by acquisition-practice, it universally subsumes all previous untainted states, combining them to form a single fruit of an arhat. What does this mean? When realizing arhatship, all untainted acquisitions in the causal stage are abandoned all at once, and a distinct new acquisition of the fruit arises, acquiring that final liberation of neither-perception-nor-non-perception as well as acquiring all previous untainted states, combining them to form a single fruit of an arhat. If according to the Tattvasiddhi, it only speaks of cultivate-practice and does not establish acquisition-practice; therefore it only speaks of the liberation of neither-perception-nor-non-perception as the fruit of an arhat. In this fruit, without asking whether faculties are sharp or dull, all fully possess both the knowledge of exhaustion and the knowledge of non-arising. The untainted noble prajñā of non-learning established by that school exhausts the causes of birth and death, which is called the knowledge of exhaustion, and causes the future fruit never to be received again, which is called the knowledge of non-arising. The liberation of neither-perception-nor-non-perception possesses both of these capabilities, and therefore all equally possess both knowledges. The two knowledges share the same essence and are divided according to meaning; continuing through many thought-moments, they do not stop at a single thought-moment. The fruit-essence is thus. Second is the right view of non-learning and so forth, which is the untainted [insight] of investigative contemplation following exhaustion and non-arising. Determining the essence is thus (this completes the first section).