大乘義章 4.61

4.61

第四明其得果不同。言得果者，謂得出世四沙門果。如《雜心》說「九根得初果，或獲二沙門。說有十一根，究竟第四果。」所言九根得初果者，須陀洹果其是初果。信等五根、意根、捨根、未知、知根，用此九根得彼初果。於中信等常相隨逐，是故有之。行必依心，故有意根。初果必依未來禪得，未來禪中唯有捨根，更無餘受，是故有捨而無餘受。未知無礙，知根解脫。故有九也。剋實同時唯有八根，若在因中則無知根，若在果中無未知根，因果通論，故說九根得初果也。所言或獲二沙門者，斯陀那含是其二果。得此二果，或用九根、或用八根，多少不定，故言或也。何故不定？斯陀人中有其次第、超越之異，次第用八、超越用九，是故不定。云何次第？有人先在外凡地時，於彼欲界九品惑中全未斷除；設有斷除，未盡六品。是人後時入見諦道，至第十六道比智時，證須陀果。須陀果上更起修道，斷彼欲界六品惑盡，證斯陀含。名為次第。云何超越？有人先在外凡地時，依未來禪斷除欲界九品惑中或六或七乃至八品，後入見道，至第十六道比智時，不證初果，超證斯陀，故名超越。彼超越者，用上九根得第二果，與初果同。彼次第者，但用八根得第二果，除未知根。此次第者，若用無漏斷結證果，所用八根同是無漏，皆是向體亦是果體。若用等智斷結證果，信等五根、意根捨根，此之七種、通漏無漏，現行之者一向有漏，同治修中所成就者一向無漏。云何同治？彼欲界結，未來禪中世俗淨智亦能斷治，無漏法智亦能斷除。以同除故，修無漏時亦成等智，修有漏時亦成無漏。同治如是。彼有漏者，非是向體亦非果體，彼無漏者是其向體亦是果體。第八知根一向無漏，但可成就而不現行。然此知根以無漏故，亦是向體亦是果體。斯陀如是。那含人中，亦有次第、超越之異，次第用八、超越用九，故云或也。云何次第？次第有二：有人先在外凡地時，於欲界結全未斷除，設令斷除未盡六品。是人後時入見諦道，至第十六道比智時證須陀洹，須陀果上更起修道，斷六品盡證斯陀含，斯陀果上更起修道，斷後三品證那含果。此一次第。或復有人，先在外凡，用世俗智斷除欲界九品惑中或六或七乃至八品，是人後時入見諦道，至第十六道比智時證斯陀含果，斯陀含果上更起修道，斷後餘結證那含果。此二次第。云何超越？有人先在外凡地中，修得初禪乃至非想，後入見道，至第十六道比智時，越前二果證阿那含，以欲界結先斷盡故。彼超越者，用上九根證那含果。此九根中，信等五根、意根、未知根及與知根一向是定，餘一不定，或喜或樂或復是捨。依初二禪入見諦道即有喜根，若依三禪入見諦道即有樂根，若依四禪未來中間入見諦道則有捨根。超越如是。次第之人但有八根，信等五根、意根、捨根及與知根。此次第人，若用無漏而斷結者，八俱無漏，皆是向體亦是果體。若用等智斷結證果，前之七根通漏無漏，彼現行者一向有漏，同治修中所成就者一向無漏。故彼有漏者，非是向體亦非果體；彼無漏者，亦是向體亦是果體。第八知根一向無漏，以無漏故，亦是向體亦是果體。然此知根，亦但成就而不現行。言十一根得四果者，羅漢之果十一根得，信等五根、喜樂捨、意、知根、無知根，此十一根能得究竟羅漢果也。於中知根是無礙道，無知根者是解脫道。問曰：諸受不得並起，云何得具喜樂捨根？釋言：一往得羅漢者，不具三受。如是之人，但用九根得第四果，喜樂捨中隨何現起，餘二則無。若逕一退後重得者，具其十根，八根如上，喜樂捨中有二無一。若逕二退後重得者，得具十一，於三受中前後具之，謂先依於未來中間及第四禪捨根得果，後還退失，復依三禪樂根得果，後還退失，復依初禪二禪喜根得羅漢果，故有三受。問曰：羅漢曾逕二退，得具十一。彼那含果何故不然？釋言：不類。那含人中有次第者、有超越者。彼次第者，一向用於未來禪定斷結得果，未來禪中唯有捨根更無餘受。何故如是？欲界煩惱，唯未來禪所斷除故。如是之人，設令退起欲界煩惱失那含果，後重得時，必還依於未來禪中捨根而得，故無餘受。彼超越者，或依初禪二禪喜根入見諦道證那含果，或有依於三禪樂根入見諦道證那含果，或復依於四禪捨根入見諦道證那含果。隨所用者，終無退理，以見諦道唯是無漏，不可退故。以無退故，不得退已重用餘根，是故那含極多九根。不類羅漢，良在於此。《毘曇》如是。若依《成實》，三無漏根體唯是慧。若據斯義，是則初果三根所得，所謂慧根、未知根、知根。未知無礙，知根解脫。其次二果，三根所得，所謂慧根及以知根。第四果者，三根所得，所謂慧根、知根、知已根。知根無礙，知已解脫。若復隨義具以論之，得說十根得於初果，信等五根、意、樂、捨根、未知、知根。其次二果，九根所得，除未知根，餘皆如上。第四果者，十根所得，謂信等五根、意、樂、捨根、知及知已。於中知根是無礙道，知已解脫。問曰：何故義說樂捨，不說喜乎？此如前釋。無漏之法已在身中，義說為樂。調停名捨。喜取假生，著我故起，是故無之。

Fourth, explaining the differences in attaining the fruits. 'Attaining the fruits' refers to attaining the four supramundane fruits of asceticism (śramaṇa). As the *Saṃyuktābhidharmahṛdaya* states: 'Nine faculties attain the first fruit, or one acquires the two [subsequent] śramaṇa [fruits]; it is said that with eleven faculties, one finalises the fourth fruit.' Regarding 'nine faculties attain the first fruit': the fruit of the srotāpanna is this first fruit. The five faculties of faith and so forth, the mind faculty, the equanimity faculty, the faculty of what is not yet known, and the faculty of knowing—with these nine faculties one attains that first fruit. Therein, faith and so forth constantly accompany [one another], and therefore are present. Practice must rely on the mind, hence there is the mind faculty. The first fruit must be attained relying on the future dhyāna (anāgamya-dhyāna), and in the future dhyāna there is only the equanimity faculty and no other sensations; therefore, there is equanimity and no other sensations. The [faculty of] what is not yet known constitutes the unimpeded path, and the faculty of knowing constitutes the path of liberation. Thus there are nine. Strictly speaking, simultaneously there are only eight faculties: if in the cause, there is no faculty of knowing; if in the fruit, there is no faculty of what is not yet known. Comprehensively discussing cause and fruit together, it is therefore said that nine faculties attain the first fruit. Regarding 'or one acquires the two [subsequent] śramaṇa [fruits]': the sakṛdāgāmin is the second fruit. Attaining this second fruit, one uses either nine faculties or eight faculties, being indeterminate in number; hence it says 'or'. Why is it indeterminate? Among sakṛdāgāmins there is the difference between the gradual and the leaping: the gradual uses eight and the leaping uses nine, and therefore it is indeterminate. What is the gradual? There is a person who, previously while in the stage of an external worldling, had not yet severed at all among the nine grades of defilements of the desire realm; or even if they had severed some, they had not exhausted six grades. This person later enters the path of seeing the truths, and upon reaching the sixteenth [mind-moment of] subsequent cognition of the path, realizes the srotāpanna fruit. Beyond the srotāpanna fruit, they further arouse the path of cultivation, completely severing the six grades of defilements of that desire realm, and realizes the sakṛdāgāmin [fruit]. This is called 'gradual'. What is the leaping? There is a person who, previously while in the stage of an external worldling, relying on the future dhyāna, severed six, seven, or up to eight grades among the nine grades of defilements of the desire realm; later they enter the path of seeing, and upon reaching the sixteenth [mind-moment of] subsequent cognition of the path, does not realize the first fruit, but leaps over to realize the sakṛdāgāmin; hence it is called 'leaping'. That leaping one uses the above nine faculties to attain the second fruit, identical with the first fruit. That gradual one uses only eight faculties to attain the second fruit, excluding the faculty of what is not yet known. As for this gradual one: if they sever the fetters and realize the fruit using anāsrava [cognition], the eight faculties used are equally anāsrava, all being the substance of the approach and also the substance of the fruit. If they sever the fetters and realize the fruit using conventional cognition (saṃvṛti-jñāna), then the seven faculties—the five of faith and so forth, the mind faculty, and the equanimity faculty—permeate both sāsrava and anāsrava; their actively manifest aspects are definitively sāsrava, while what is accomplished within the cultivation of equivalent remedy is definitively anāsrava. What is 'equivalent remedy'? Those fetters of the desire realm can be severed and remedied by the worldly pure cognition within the future dhyāna, and can also be severed by the anāsrava dharma-cognition. Because they are identically eradicated, when cultivating anāsrava, one also accomplishes conventional cognition; when cultivating sāsrava, one also accomplishes anāsrava. Such is the equivalent remedy. Those that are sāsrava are neither the substance of the approach nor the substance of the fruit; those that are anāsrava are the substance of the approach and also the substance of the fruit. The eighth, the faculty of knowing, is definitively anāsrava; it can only be possessed as an accomplishment and is not actively manifested. Yet because this faculty of knowing is anāsrava, it is also the substance of the approach and also the substance of the fruit. Such is the sakṛdāgāmin. Among anāgāmins, there is likewise the difference between the gradual and the leaping; the gradual uses eight and the leaping uses nine, hence it says 'or'. What is the gradual? There are two kinds of gradual: there is a person who, previously while in the stage of an external worldling, had not yet severed the fetters of the desire realm at all, or even if they had severed some, had not exhausted six grades. This person later enters the path of seeing the truths, and upon reaching the sixteenth [mind-moment of] subsequent cognition of the path, realizes the srotāpanna; beyond the srotāpanna fruit, they further arouse the path of cultivation, completely severing the six grades and realizing the sakṛdāgāmin; beyond the sakṛdāgāmin fruit, they further arouse the path of cultivation, severing the latter three grades and realizing the anāgāmin fruit. This is the first gradual [type]. Or again, there is a person who, previously as an external worldling, used worldly cognition to sever six, seven, or up to eight grades among the nine grades of defilements of the desire realm; this person later enters the path of seeing the truths, and upon reaching the sixteenth [mind-moment of] subsequent cognition of the path, realizes the sakṛdāgāmin fruit; beyond the sakṛdāgāmin fruit, they further arouse the path of cultivation, severing the remaining fetters and realizing the anāgāmin fruit. This is the second gradual [type]. What is the leaping? There is a person who, previously in the stage of an external worldling, cultivated and attained the first dhyāna up to the stage of neither-perception-nor-non-perception; later they enter the path of seeing, and upon reaching the sixteenth [mind-moment of] subsequent cognition of the path, leaps over the preceding two fruits to realize the anāgāmin, because the fetters of the desire realm were already completely severed beforehand. That leaping one uses the above nine faculties to realize the anāgāmin fruit. Among these nine faculties, the five of faith and so forth, the mind faculty, the faculty of what is not yet known, and the faculty of knowing are definitively fixed; the remaining one is not fixed, being either joy, pleasure, or equanimity. If they enter the path of seeing the truths relying on the first or second dhyāna, there is the joy faculty; if they enter the path of seeing the truths relying on the third dhyāna, there is the pleasure faculty; if they enter the path of seeing the truths relying on the fourth dhyāna, the future [dhyāna], or the intermediate [dhyāna], then there is the equanimity faculty. Such is the leaping one. The gradual person has only eight faculties: the five of faith and so forth, the mind faculty, the equanimity faculty, and the faculty of knowing. As for this gradual person: if they sever the fetters using anāsrava [cognition], all eight are anāsrava, all being the substance of the approach and also the substance of the fruit. If they sever the fetters and realize the fruit using conventional cognition, the former seven faculties permeate both sāsrava and anāsrava; their actively manifest aspects are definitively sāsrava, while what is accomplished within the cultivation of equivalent remedy is definitively anāsrava. Therefore, those that are sāsrava are neither the substance of the approach nor the substance of the fruit; those that are anāsrava are the substance of the approach and also the substance of the fruit. The eighth, the faculty of knowing, is definitively anāsrava; because it is anāsrava, it is also the substance of the approach and also the substance of the fruit. Yet this faculty of knowing is also only possessed as an accomplishment and is not actively manifested. Regarding 'eleven faculties attain the fourth fruit': the fruit of the arhat is attained by eleven faculties: the five faculties of faith and so forth, joy, pleasure, equanimity, the mind, the faculty of knowing, and the faculty of one who has fully known. These eleven faculties can attain the ultimate arhat fruit. Therein, the faculty of knowing is the unimpeded path, and the faculty of one who has fully known is the path of liberation. Question: Sensations cannot arise simultaneously; how can one possess all three faculties of joy, pleasure, and equanimity? Explanation: One who attains the arhat in a single course does not possess the three sensations. Such a person uses only nine faculties to attain the fourth fruit: whichever of joy, pleasure, or equanimity actively manifests, the other two are absent. If someone undergoes one falling back and subsequently attains it again, they possess ten faculties: eight faculties as above, and among joy, pleasure, and equanimity they have two and lack one. If someone undergoes two fallings back and subsequently attains it again, they are able to possess eleven, possessing them across the three sensations sequentially: namely, having previously attained the fruit relying on the equanimity faculty of the future, intermediate, and fourth dhyānas, they later fall back and lose it; they again attain the fruit relying on the pleasure faculty of the third dhyāna, and later fall back and lose it again; they then again attain the arhat fruit relying on the joy faculty of the first and second dhyānas—hence there are three sensations. Question: An arhat who has undergone two fallings back can possess eleven. Why is that anāgāmin fruit not likewise? Explanation: They are not of the same category. Among anāgāmins there are gradual ones and leaping ones. Those gradual ones definitively use the samādhi of the future dhyāna to sever the fetters and attain the fruit, and in the future dhyāna there is only the equanimity faculty and no other sensation. Why is it so? Because the defilements of the desire realm are severed only by the future dhyāna. If such a person should fall back, arousing defilements of the desire realm and losing the anāgāmin fruit, when they regain it later, they must still attain it relying on the equanimity faculty within the future dhyāna; hence there is no other sensation. Those leaping ones either enter the path of seeing the truths relying on the joy faculty of the first or second dhyānas to realize the anāgāmin fruit, or enter the path of seeing the truths relying on the pleasure faculty of the third dhyāna to realize the anāgāmin fruit, or enter the path of seeing the truths relying on the equanimity faculty of the fourth dhyāna to realize the anāgāmin fruit. Whichever they use, there is ultimately no principle of falling back, because the path of seeing the truths is exclusively anāsrava and cannot be fallen back from. Because there is no falling back, one cannot, after falling back, reuse other faculties; therefore, the anāgāmin has at most nine faculties. That it is not analogous to the arhat truly lies in this. Such is the Abhidharma. If according to the *Tattvasiddhi*, the substance of the three anāsrava faculties is exclusively wisdom. Based on this meaning, the first fruit is then attained by three faculties: namely, the wisdom faculty, the faculty of what is not yet known, and the faculty of knowing. The [faculty of] what is not yet known is the unimpeded path, and the faculty of knowing is the path of liberation. The next two fruits are attained by three faculties: namely, the wisdom faculty and the faculty of knowing. The fourth fruit is attained by three faculties: namely, the wisdom faculty, the faculty of knowing, and the faculty of one who has fully known. The faculty of knowing is the unimpeded path, and the [faculty of] one who has fully known is the path of liberation. If one further expounds it fully according to its meaning, one may say that ten faculties attain the first fruit: the five faculties of faith and so forth, the mind, pleasure, equanimity faculties, the faculty of what is not yet known, and the faculty of knowing. The next two fruits are attained by nine faculties, excluding the faculty of what is not yet known, with the rest being as above. The fourth fruit is attained by ten faculties: namely, the five faculties of faith and so forth, the mind, pleasure, equanimity faculties, the faculty of knowing, and the faculty of one who has fully known. Therein, the faculty of knowing is the unimpeded path, and the [faculty of] one who has fully known is the liberation. Question: Why does it conceptually state pleasure and equanimity, but not state joy? This is as explained previously: anāsrava dharmas are already within one's person, which is conceptually called 'pleasure'; regulation and harmonization is called 'equanimity'. Joy grasps at what is conceptualized and arises out of attachment to a self; therefore it is absent.