大乘義章 2.49

2.49

次第三門明得分齊。虛空外無，非所得法，今廢不論。數非數滅，多約內說，是人所得，今偏辨之。於中曲二：一約煩惱明得分齊、二約報說。就煩惱中，初先正辨得之分齊，後論二滅得之先後。分齊如何？依《毘婆沙》，三界見惑，增上忍時得非數滅，以增上忍次第無間入見諦道，所有見惑無重起故。以實細論，上上利根不出觀者，𤏙心已去得非數滅，由不出觀趣入聖道不重起故。論中多就極鈍者說，故言上忍得非數滅。忍中合有三十二重，最後一重名曰增上。苦忍乃至道比緣心得其數滅，無礙正斷說為能得，解脫道後說為正得。問曰：無礙以何義故不能正得？惑得在故。問曰：見惑，增上忍時已非數滅，更有何在，復須數滅？釋言：非數但滅當惑令不重起，不滅前因，故須數滅。又非數滅但滅惑體令後不生，不滅其得，故須數滅。問曰：非數已滅惑體，得何所得而須更滅？得前惑因，生後未滅，煩惱果故。問曰：向言解脫道後正得數滅，何者是後？如論中說，解脫為首，已後一切無礙解脫無漏心邊皆有得生。得前無為，名為後矣。故《毘婆沙》說無礙道當得數滅，指解脫後一切無漏以為當耳。見惑如是。次論修惑。欲界修惑麁細九品，始從上上乃至下下，對治之道有九方便、九無礙道、九解脫道，始從下下乃至上上。先就初品明得分齊，餘類可知。《毘婆沙》說，於聖人中有不退法，不起觀者，方便道時得非數滅；由不出觀，所斷煩惱永不起故。無礙道時，正斷其得，當得數滅。解脫道後，正得數滅。若不退人而起觀者，至無礙道得非數滅，數滅如前。若退法人，隨其起觀及不起觀，從方便道至無礙道，一切無有得非數滅；以退法人有重起義，為是不得。數滅如上。初品既然，餘品乃至非想煩惱斷得例爾。問曰：退人所斷煩惱，於何時中得非數滅？《毘婆沙》云「信解脫人轉為見到時，解脫人轉為不動，爾時得之。」聖人身在欲界斷結得滅，如是身在色界及無色界斷上煩惱。莫問退人，不出觀者，方便道時得非數滅；若出觀者，無礙道時得非數滅，良以諸天無退轉故。數滅似前。無礙正斷，解脫道後得其數滅。分齊如是。次辨先後。《毘婆沙》中四句辨之。或有煩惱，先得非數，後得數滅。如上所辨，見諦煩惱，增上忍時得非數滅，苦忍已去方得數滅。又修惑中，不退法人不出觀者，方便道時得非數滅，無礙道後方得數滅。此是初句。或有煩惱，先得數滅，後得非數。如上所辨，有退法人所斷修惑，無礙解脫得數滅，已後轉根時方得非數。此第二句。或有煩惱，數滅非數滅一時而得。如上所辨，不退法人有出觀者，無礙道時得非數滅，當得數滅。理實細求，先得非數，後得數滅。此前兩句，說為一門。又如論說，於彼欲界九品惑中，斷上上品此惑相應染污五識，於所緣境不復更緣，得非數滅；以道治故，亦得數滅。此亦一時，餘品同爾。乃至斷除下下品時，此惑相應染污五識，於所緣境不復更緣，得非數滅，亦得數滅。此時欲界一切善法及不隱沒無記之法，離緣縛故，亦得數滅。斷初禪地上上惑時，彼惑相應染污三識，於所緣境不復更緣，得非數滅；為道所治，亦得數滅。乃至斷除下下惑時，此惑相應染污三識，於所緣境不復更緣，得非數滅，亦得數滅。此時初禪一切善法及不隱沒無記之法，離緣縛故，亦得數滅。二禪已上，五識身無，為是不說。此等皆名數非數滅一時而得。是第三句。或有煩惱，數非數滅二俱不得，常行者是。此第四句。約對煩惱分齊如是（此一門竟）。

Next, the third section explains the stages of attainment. Space does not exist externally and is not a dharma to be attained, so it is set aside now and not discussed. Cessation through deliberation and cessation not through deliberation are mostly explained with reference to the internal, being attained by persons; hence we specifically distinguish them now. Within this, there are two sub-aspects: first, explaining the stages of attainment in terms of defilements; second, explaining them in terms of retribution. Regarding defilements, first we directly determine the stages of attainment, and then we discuss the sequence of attaining the two cessations. How are the stages determined? According to the *Vibhāṣā*, the afflictions of view in the three realms attain cessation not through deliberation at the time of the supreme forbearance, because from the supreme forbearance one immediately and uninterruptedly enters the path of seeing the truths, so that none of the afflictions of view will arise again. Discussing it precisely in truth, those of the highest-of-the-high sharp faculties who do not emerge from contemplation attain cessation not through deliberation from the warmth stage onward, because, by not emerging from contemplation and advancing directly into the noble path, [these afflictions] will not arise again. In the treatise it is mostly explained in terms of the dullest individuals; thus it says that at supreme forbearance one attains cessation not through deliberation. Within forbearance there are thirty-two stages in all, the very last stage being called 'supreme'. From the forbearance of suffering up to the minds observing the category [truths] of the path, one attains their cessation through deliberation: direct severance during the uninterrupted [path] is said to be the ability to attain, and after the path of liberation it is said to be the actual attainment. Question: For what reason is it not actually attained during the uninterrupted [path]? Because the possession of the defilements is still present. Question: Since the afflictions of view have already attained cessation not through deliberation at the time of supreme forbearance, what else remains that would still require cessation through deliberation? Explanation: Cessation not through deliberation only extinguishes future afflictions so that they do not arise again, but does not extinguish prior causes; hence cessation through deliberation is required. Furthermore, cessation not through deliberation only extinguishes the substance of the defilement so that it will not be produced later, but does not extinguish its possession; hence cessation through deliberation is required. Question: If cessation not through deliberation has already extinguished the substance of the defilement, what does the possession possess such that it still needs to be extinguished? It possesses the prior cause of the defilements, producing future defilement-fruits that are not yet extinguished. Question: It was said earlier that after the path of liberation one actually attains cessation through deliberation; what is meant by 'after'? As stated in the treatise, taking liberation as the head, alongside all subsequent uninterrupted and liberated untainted minds, possessions are produced. Attaining the prior unconditioned is called 'after'. Therefore the *Vibhāṣā* says that in the uninterrupted path one will attain cessation through deliberation, referring to all untainted [minds] after liberation as 'will [attain]'. Afflictions of view are like this. Next, we discuss the afflictions of cultivation. The afflictions of cultivation of the desire realm have nine grades, coarse and subtle, starting from the highest of the high down to the lowest of the low. The antidotal path has nine preliminary [paths], nine uninterrupted paths, and nine paths of liberation, starting from the lowest of the low up to the highest of the high. First, we explain the stages of attainment with reference to the first grade; the others can be understood by analogy. The *Vibhāṣā* states that among the noble ones, those who are of the non-regressing type and do not emerge from contemplation attain cessation not through deliberation at the time of the preliminary path; because they do not emerge from contemplation, the defilements to be severed will never arise again. At the time of the uninterrupted path, they directly sever their possession and will attain cessation through deliberation. After the path of liberation, they actually attain cessation through deliberation. If a non-regressing person emerges from contemplation, they attain cessation not through deliberation upon reaching the uninterrupted path; cessation through deliberation is as before. If a person of the regressing type, whether they emerge from contemplation or do not emerge from contemplation, from the preliminary path to the uninterrupted path, none of them at all attain cessation not through deliberation; because a person of the regressing type has the possibility of [defilements] arising again, for this reason they do not attain it. Cessation through deliberation is as above. Since this is so for the first grade, the severance and attainment for the remaining grades up to the defilements of the stage of neither-perception-nor-non-perception are analogous to this. Question: For a regressing person, at what time do the severed defilements attain cessation not through deliberation? The *Vibhāṣā* says: 'When one released by faith transforms into one who has attained view, or when one liberated in time transforms into the immovable, at that time they attain it.' Noble ones abiding in bodily existence in the desire realm sever fetters and attain cessation in this way; those abiding in bodily existence in the form realm and formless realm severing higher defilements are also like this. Regardless of whether they are of the regressing type, those who do not emerge from contemplation attain cessation not through deliberation at the preliminary path; if they emerge from contemplation, they attain cessation not through deliberation at the uninterrupted path—precisely because the gods have no regression. Cessation through deliberation is similar to before: directly severed during the uninterrupted [path], they attain its cessation through deliberation after the path of liberation. The stages are like this. Next, we distinguish their sequence. In the *Vibhāṣā*, they are distinguished via four propositions. For some defilements, one first attains cessation not through deliberation and later attains cessation through deliberation. As explained above, for the defilements of seeing the truths, one attains cessation not through deliberation at the supreme forbearance, and only from the forbearance of suffering onward does one attain cessation through deliberation. Also, among the afflictions of cultivation, for non-regressing persons who do not emerge from contemplation, they attain cessation not through deliberation at the preliminary path, and only after the uninterrupted path do they attain cessation through deliberation. This is the first proposition. For some defilements, one first attains cessation through deliberation and later attains cessation not through deliberation. As explained above, for the afflictions of cultivation severed by regressing persons, they attain cessation through deliberation at the uninterrupted and liberation [paths], and only later when transforming their faculties do they attain cessation not through deliberation. This is the second proposition. For some defilements, cessation through deliberation and cessation not through deliberation are attained at the same time. As explained above, for non-regressing persons who emerge from contemplation, at the uninterrupted path they attain cessation not through deliberation and will attain cessation through deliberation. When investigated with subtle precision in principle, they actually first attain cessation not through deliberation and later attain cessation through deliberation. The preceding two propositions are spoken of as one approach. Furthermore, as the treatise states, among those nine grades of defilements in the desire realm, when severing the highest-of-the-high grade, the defiled five consciousnesses associated with this defilement no longer cognize their objective spheres and attain cessation not through deliberation; because the path remedies them, they also attain cessation through deliberation. This also occurs simultaneously, and the other grades are the same. Up to when the lowest-of-the-low grade is severed, the defiled five consciousnesses associated with this defilement no longer cognize their objective spheres and attain cessation not through deliberation, and also attain cessation through deliberation. At this time, all wholesome dharmas and unobscured indeterminate dharmas of the desire realm, because they are freed from the bond of objective conditions, also attain cessation through deliberation. When severing the highest-of-the-high defilement of the first dhyāna stage, the defiled three consciousnesses associated with that defilement no longer cognize their objective spheres and attain cessation not through deliberation; being remedied by the path, they also attain cessation through deliberation. Up to when the lowest-of-the-low defilement is severed, the defiled three consciousnesses associated with that defilement no longer cognize their objective spheres and attain cessation not through deliberation, and also attain cessation through deliberation. At this time, all wholesome dharmas and unobscured indeterminate dharmas of the first dhyāna, because they are freed from the bond of objective conditions, also attain cessation through deliberation. From the second dhyāna onward, the bodily group of the five consciousnesses does not exist; for this reason they are not discussed. All of these are called attaining cessation through deliberation and cessation not through deliberation at the same time. This is the third proposition. For some defilements, neither cessation through deliberation nor cessation not through deliberation is attained; those who are habitual practitioners are such. This is the fourth proposition. The stages in relation to defilements are like this (this completes the first section).