大乘義章 2.37

2.37

次明其捨。無想定者，有二種捨：一退時捨、二生上時捨。滅盡定者，唯退時捨，無上可生故無生捨。無想報、眾生種類、命根，此等皆悉隨世斷故，命終時捨。凡夫性者，有二種捨：一者凡夫生上時捨、二者聖人見道時捨。凡夫之人，捨而還得，捨下凡性得上凡故。聖人一捨，不復更得。有斯異也。問曰：凡性有二對治：一者斷治、二者捨治。此二何別？釋言：斷彼凡夫性上煩惱繫縛，是斷對治。捨彼凡性，是捨對治。問曰：此二何者在先？釋言：不定，差別有三：一者一向先斷後捨，謂諸凡夫趣上地時，先斷自地所有煩惱，然後上生。斷煩惱時，自地之中凡夫性上所有繫縛一切皆斷。雖斷繫縛，凡性猶在，後生上時凡性方捨，是故名為先斷後捨。二者一向先捨後斷，謂次第人，乃至超越斯陀含人，入見道時捨彼凡性，故曰先捨。雖復捨之令不屬己，而彼凡性猶成在於過去未來，為彼三界修惑緣縛。後起修道斷彼惑時，彼凡性上繫縛方斷，故名後斷。三者先斷後捨及先捨後斷，所謂超越阿那含人，先在凡時，或斷欲界所有煩惱，或斷初禪至無所有，後入聖道。入見道時，捨彼三界一切凡性。次起修道，斷彼三界修道煩惱。望彼凡時斷煩惱處，先斷後捨；望彼凡時未斷結處，先捨後斷。名味句等於義不定，若論體性，念念中捨，剎那斷故；若論一向，不行名捨。生無色時方名為捨，無色一向不依名字起言說故。問曰：初禪已滅語言，何故無色方名不行？釋言：初禪滅語言者，定體之中滅於語言，而初禪地威儀心中猶發語言，是故不名一向不行。問曰：初禪威儀心中猶發語言，可不名捨；二禪已上不復發語，何不名捨？釋言：彼處猶借初禪威儀之心起言說故，不得名捨。問曰：有漏生上捨下，何處得有下地之心借之起說？釋言：借者，二禪已上威儀之心與初禪同，是故名借，非從彼來名為借也。四相及得通漏無漏，有漏有三：一善、二惡、三者無記。善有二捨：一者退捨，退起下地諸煩惱時，捨彼上善。二者生捨，生上地時，捨下善故。不善之者，唯一斷捨。無記有二：一者穢污，謂欲界中身、邊二見，及上二界一切煩惱，與此相應四相及得唯一斷捨。二者白淨，所謂報生威儀、工巧及與變化，此諸法中四相及得捨之不定：與報俱者唯命終捨，以報無記隨世斷故；若與威儀、工巧俱者捨之不定，不善修者念念中捨剎那斷故；善修習者三世得故生上時捨；變化俱者退禪時捨，失其本故。生上時捨，有漏生上必失下故。有漏如是。無漏俱者有三種捨：一者退捨，謂得無漏，後還退失；二轉根捨，謂轉鈍根為利根時，捨彼鈍者；三得果捨，得聖果時，捨因無漏。若通究竟入涅槃時，捨有四種。《毘曇》如是。成實法中唯說善惡無作之業及假名人為非色心不相應行，自餘有為皆是色心二法所攝。三有為義，略之云爾。

Next, their abandonment is clarified. For the absorption without ideation, there are two kinds of abandonment: first, abandonment upon retrogressing; second, abandonment upon taking rebirth in a higher [realm]. For the absorption of cessation, abandonment occurs only upon retrogressing; because there is no higher realm into which one could take rebirth, there is no abandonment through rebirth. The retribution of non-ideation, the category of sentient beings, and the life faculty—because these are all severed along with the [span of one's] lifetime—are abandoned at the time of death. The nature of an ordinary worldling has two kinds of abandonment: first, an ordinary worldling's abandonment upon taking rebirth in a higher [realm]; second, a noble person's abandonment at the stage of the path of seeing. An ordinary worldling, having abandoned it, obtains it again, because in abandoning a lower worldling nature they obtain a higher worldling nature. When a noble person once abandons it, they never obtain it again. This is the difference between them. Question: There are two antidotes to the worldling nature: first, the antidote of severance; second, the antidote of abandonment. What is the difference between these two? Explanation: Severing the defilements and fetters bound to that worldling nature is the antidote of severance. Abandoning that worldling nature itself is the antidote of abandonment. Question: Which of these two comes first? Explanation: It is not fixed; there are three distinct cases. First, it is strictly severance first and abandonment later. This refers to when ordinary worldlings are proceeding toward a higher stage: they first sever all defilements of their own stage, and only then take rebirth in the higher realm. When they sever the defilements, all the fetters bound to the worldling nature in their own stage are entirely severed. Although the fetters are severed, the worldling nature is still present; it is only later, when taking rebirth in the higher realm, that the worldling nature is abandoned. Therefore, it is called severance first and abandonment later. Second, it is strictly abandonment first and severance later. This refers to practitioners of the gradual sequence, up to those who leap across to become sakṛdāgāmins: upon entering the path of seeing, they abandon that worldling nature, and therefore it is called abandonment first. Although they abandon it so that it no longer belongs to themselves, that worldling nature still persists in the past and future, bound as an objective condition by the defilements of cultivation of the three realms. Later, when they generate the path of cultivation and sever those defilements, the fetters on that worldling nature are then severed; therefore, it is called severance later. Third, there is both severance first with abandonment later, and abandonment first with severance later. This refers to those who leap across to become anāgāmins: while previously still ordinary worldlings, they severed either all defilements of the desire realm, or those from the first dhyāna up to [the stage of] nothingness, and subsequently entered the noble path. Upon entering the path of seeing, they abandon all worldling natures of the three realms. Next, they generate the path of cultivation and sever the defilements [abandoned by] the path of cultivation in the three realms. Viewed in relation to the defilements severed while still worldlings, there is severance first and abandonment later; viewed in relation to the fetters not yet severed while worldlings, there is abandonment first and severance later. For names, phrases, and syllables, abandonment is not fixed according to sense. If discussed according to their essential nature, they are abandoned in thought-moment after thought-moment, because they are severed moment by moment. If discussed strictly in terms of complete non-functioning being called abandonment, they are termed abandoned only when rebirth is taken in the formless realm, because the formless realm strictly does not rely on names and characters to generate verbal expression. Question: If the first dhyāna has already eliminated spoken language, why is it only in the formless realm that it is termed non-functioning? Explanation: That the first dhyāna eliminates spoken language means that language is eliminated within the body of absorption; however, in the deportment-mind of the first dhyāna stage, speech is still produced. Therefore, it is not called strictly non-functioning. Question: If the deportment-mind of the first dhyāna still produces speech and thus cannot be called abandoned, then since speech is no longer produced from the second dhyāna upward, why is it not called abandoned? Explanation: Because those higher stages still borrow the deportment-mind of the first dhyāna to produce verbal expression, it cannot be called abandoned. Question: Since mundane states abandon the lower upon rebirth in the higher, where could there be a lower-stage mind to borrow to produce speech? Explanation: 'Borrowing' means that the deportment-mind of the second dhyāna and above is identical to that of the first dhyāna, and hence it is called borrowing; it is not called borrowing because it comes from that [lower realm]. The four characteristics and possession pertain to both sāsrava and anāsrava. Sāsrava has three types: first, wholesome; second, unwholesome; third, indeterminate. For the wholesome, there are two kinds of abandonment: first, abandonment through retrogression: when retrogressing and generating the various defilements of a lower stage, one abandons the wholesome [dharmas] of that higher stage; second, abandonment through rebirth: when taking rebirth in a higher stage, one abandons the wholesome [dharmas] of the lower stage. For what is unwholesome, there is only abandonment through severance. Indeterminate has two types: first, defiled, which refers to the two views of self and extremes in the desire realm, as well as all defilements of the two higher realms; the four characteristics and possession associated with these have only abandonment through severance. Second, pristine, namely, the indeterminate states born of retribution, of deportment, of craftsmanship, and of supernatural transformation. Among these dharmas, the abandonment of the four characteristics and possession is not fixed: those concurrent with retribution are abandoned only at the end of life, because retribution-indeterminate states are severed along with the [span of one's] lifetime; if concurrent with deportment or craftsmanship, their abandonment is not fixed: for those who have not trained well in them, they are abandoned in thought-moment after thought-moment because they are severed moment by moment; for those who have trained well in them, they are possessed across the three time periods, and are therefore abandoned upon taking rebirth in a higher [realm]; those concurrent with supernatural transformation are abandoned upon retrogressing from dhyāna, because their basis is lost. They are also abandoned upon taking rebirth in a higher [realm], because when a mundane practitioner is reborn in a higher realm, they inevitably lose the lower. Sāsrava is like this. Those concurrent with anāsrava have three kinds of abandonment: first, abandonment through retrogression, referring to having attained anāsrava and subsequently falling back and losing it; second, abandonment through transformation of faculties, referring to when transforming dull faculties into sharp faculties, one abandons the dull ones; third, abandonment through attainment of the fruit, referring to when attaining a noble fruit, one abandons causal anāsrava [dharmas]. If extended all the way to ultimate entry into nirvāṇa, there are four kinds of abandonment. Such is the Abhidharma. In the doctrine of the Tattvasiddhi, only wholesome and unwholesome unmanifest karma and provisional persons are designated as formations not concurrent with form or mind; all other conditioned dharmas are subsumed under the two categories of form and mind. The doctrine of conditioned dharmas is summarized thus.