華嚴一乘教義分齊章 3.12

3.12

第二、斷惑得果者，先斷分別，有其三人：一、若從具縛入真見道，剎那頓斷三界四諦分別煩惱，得預流果。二、若倍離欲人入真見道，兼斷倍離欲，得一來果。言倍離欲者，謂凡夫時欲界修惑九品之中伏斷前六，故云倍離欲。入見道時即永斷前所伏故，是以得彼果也。三、若已離欲人入真見道，兼斷九品，得不還果，如《瑜伽》說。入見道果者有其三種，隨其所應證三果故。次斷俱生者，第六識俱生，九地各有九品。又進修道人有其二種：一、漸出離，斷欲界九品中前六品盡，得一來果；斷九品盡，得不還果；斷上二界盡，得阿羅漢果。二、頓出離者，謂得初果已，即頓斷三界，漸除九品，即得阿羅漢果，更無餘果。何者？以彼欲界九品修惑及上二界，總三種九品各初一品，一時頓斷，故云頓斷三界，竪論九品一一別斷，故云漸除也。若爾，何故有漸斷者？以於三界法不能頓緣故。《對法論》云「頓出離者，謂入諦現觀已，依止未至定，發出世道，頓斷三界一切煩惱。品品別斷，唯立二果，謂預流果及阿羅漢果。」乃至廣引《指端經》等，如彼說。其末那煩惱行相微細，前漸、頓二人皆與非想地惑一時頓斷，故《瑜伽》云「末那相應任運煩惱，唯與非想處共斷故，一時頓斷，非如餘惑漸次而斷」故也。

Second, regarding abandoning delusions to attain fruits: first, abandoning the discriminated ones involves three kinds of persons. (1) If one enters the true path of seeing from being fully bound, in a single instant one abruptly abandons the discriminated afflictions of the four truths across the three realms and attains the fruit of stream-entry. (2) If a person who has partially separated from desire enters the true path of seeing, they also abandon [the delusions of] having partially separated from desire and attain the fruit of once-returning. 'Partially separated from desire' means that as an ordinary person, among the nine grades of cultivating delusions in the desire realm, one has suppressed and abandoned the first six; hence they are called 'partially separated from desire.' When entering the path of seeing, they permanently abandon what had previously been suppressed, and therefore attain that fruit. (3) If a person who has already separated from desire enters the true path of seeing, they also abandon the nine grades and attain the fruit of non-returning, as explained in the *Yogācārabhūmi*. There are three kinds of those who attain fruits upon entering the path of seeing, corresponding to the three fruits they respectively realize. Next, regarding abandoning the innate ones: the innate [afflictions] of the sixth consciousness have nine grades in each of the nine stages. Furthermore, persons who advance on the path of cultivation are of two kinds: (1) Gradual departure: abandoning completely the first six of the nine grades of the desire realm, one attains the fruit of once-returning; abandoning completely all nine grades, one attains the fruit of non-returning; abandoning completely the upper two realms, one attains the fruit of arhatship. (2) Abrupt departure: having attained the first fruit, one abruptly abandons [the afflictions of] the three realms, gradually eliminating the nine grades, and thereby attains the fruit of arhatship without any other intermediate fruit. Why? Because the nine grades of cultivating delusions of the desire realm and those of the upper two realms—altogether three kinds of nine grades—have their first grades abruptly abandoned all at once; hence it is called 'abruptly abandoning the three realms'; while sequentially considering the nine grades, they are abandoned one by one, hence it is called 'gradually eliminating.' If so, why are there gradual abandoners? Because they cannot take all phenomena of the three realms as objects simultaneously. The *Abhidharmasamuccayavyākhyā* says: 'An abrupt abandoner means that having entered the direct realization of the truths, relying on the threshold concentration, one gives rise to the supramundane path and abruptly abandons all afflictions of the three realms. Abandoning them grade by grade, only two fruits are posited, namely the fruit of stream-entry and the fruit of arhatship'—up to quoting at length the *Aṅguli-sūtra* and so forth, as explained there. The mental state of the afflictions of manas is subtle; both the gradual and abrupt persons abandon it abruptly all at once together with the delusions of the stage of neither-perception-nor-non-perception. Hence the *Yogācārabhūmi* says: 'The spontaneous afflictions associated with manas, because they are abandoned only together with [the stage of] neither-perception-nor-non-perception, are abruptly abandoned all at once, not abandoned gradually like the other delusions.'