華嚴經內章門等雜孔目章 3.90

3.90

成就者，亦名得也。謂於善、不善、無記法，若增若減，假立獲得成就故。善、不善、無記法，顯依處義。若增若減者，顯自體義。何以故？由有增故，說名成就上品信等；由有減故，說名成就下品信等。假立獲得成就者，顯假立義。得義具此三門，說名為得。如是於餘，隨其所應建立當知。獲得成就差別有三，謂種子成就、自在成就、現行成就。種子成就者，謂若生欲界，欲色無色界繫煩惱隨煩惱，由種子成就故成就。及生得善，若生欲界，三界煩惱隨煩惱成就。依未離欲異生說。若已離欲，或生上地，隨所離欲地，即此地煩惱隨煩惱，亦成就亦不成就，未永害隨眠故、對治道所減損故，如其次第。及生得善者，隨所生地即此地成就。若生色界，欲界繫煩惱隨煩惱，由種子成就故成就，亦名不成就。色無色界繫煩惱隨煩惱，由種子成就故成就。及生得善，若生無色界，欲色界繫煩惱隨煩惱，由種子成就故成就，亦名不成就。無色界繫煩惱隨煩惱，由種子成就故成就。及生得善，若已得三界對治道，隨如是如是品類對治已生，如此如此品類種子成就得不成就。隨如是如是品類對治未生，如此如此品由種子成就故成就。已得三界對治道者，謂已得出世聖道。隨如是如是品類對治已生者，謂修道所斷上品等煩惱對治已生，如此如此種類種子成就得不成就者，謂已永害隨眠故。自在成就者，謂諸方便善法，若世若出世靜慮、解脫、三摩地、三摩鉢底等功德，及一分無記法，由自在成就故成就。方便善法者，謂聞所生慧等，雖先有種子，若離今生數習增長，終不能起現前故。一分無記法者，謂工巧處變化心。現行成就者，謂諸蘊界處法。隨所現前若善、若不善、若無記，彼由現行成就故成就者。若已斷善根者，所有善法皆由種子成就故成就，亦名不成就。若非涅槃法，一闡底迦究竟成就。雜染諸法，由闕解脫因，亦名阿顛底迦，以彼解脫得因畢竟不成就故。問：何等名為解脫得因？答：若於真如先以集起煩惱麁重，若遇隨順得對治緣，便能永害。此堪任性，名解脫得因；若與此相違，名無解脫因。問：於成就善巧，得何勝利？答？能善了知諸法增減，知增減故，於世興衰離決定想，乃至能斷若愛若恚。此成就法，在愚法聲聞，是事不想應。若在初教，是理不相應。若在終教，由同如故，即不可說。何以故？說即增分別故。若依別教，則具前說不說故。餘義如別章。

"Attainment" (prāpti) is also called "acquisition". It refers to positing attainment provisionally in regard to wholesome, unwholesome, and neutral dharmas, whether they increase or decrease. Wholesome, unwholesome, and neutral dharmas express the meaning of the locus of dependence. "Whether they increase or decrease" expresses the meaning of their self-nature. Why is that? Because when there is an increase, one is said to attain upper-grade faith and so forth; when there is a decrease, one is said to attain lower-grade faith and so forth. "Positing acquisition provisionally" expresses the meaning of provisional designation. The meaning of acquisition possesses these three gates and is termed "acquisition". Other cases should be understood to be established accordingly. There are three distinctions in obtaining attainment: seed attainment, mastery attainment, and active-manifestation attainment. As for "seed attainment", if one is born in the desire realm, the afflictions and secondary afflictions bound to the desire, form, and formless realms are attained through seed attainment, as well as innately acquired wholesome [dharmas]. If one is born in the desire realm, the afflictions and secondary afflictions of the three realms are attained—this is stated based on ordinary beings who have not departed from desire. If one has already departed from desire, or is born in an upper stage, then in accordance with the stage from which one has departed from desire, the afflictions and secondary afflictions of this stage are both attained and not attained: because their latent tendencies have not been eradicated permanently, and because they have been diminished by the path of antidotes, respectively in that order. As for the innately acquired wholesome [dharmas], they are attained in this stage according to the stage where one is born. If one is born in the form realm, the afflictions and secondary afflictions bound to the desire realm are attained through seed attainment, and are also called not attained; the afflictions and secondary afflictions bound to the form and formless realms are attained through seed attainment, as well as innately acquired wholesome [dharmas]. If one is born in the formless realm, the afflictions and secondary afflictions bound to the desire and form realms are attained through seed attainment, and are also called not attained; the afflictions and secondary afflictions bound to the formless realm are attained through seed attainment, as well as innately acquired wholesome [dharmas]. If one has already obtained the path of antidotes to the three realms, then according to whatever categories of antidotes have arisen, the seed attainment of those corresponding categories is not attained; according to whatever categories of antidotes have not arisen, those corresponding categories are attained through seed attainment. "Having already obtained the path of antidotes to the three realms" means having already obtained the supramundane noble path. "According to whatever categories of antidotes have arisen" means that the antidotes to the upper-grade afflictions and so forth abandoned by the path of cultivation have arisen. That "the seed attainment of those corresponding categories is not attained" means that their latent tendencies have been permanently eradicated. As for "mastery attainment", it refers to all expedient wholesome dharmas, mundane and supramundane dhyānas, liberations, samādhis, samāpattis, and other virtues, as well as a portion of neutral dharmas, which are attained through mastery attainment. "Expedient wholesome dharmas" refers to wisdom arising from hearing and so forth: although seeds previously exist, if apart from repeated cultivation and increase in the present life, they can never arise into active manifestation. "A portion of neutral dharmas" refers to the minds of technical skills and transformation. As for "active-manifestation attainment", it refers to the dharmas of the aggregates, realms, and bases: according to whatever wholesome, unwholesome, or neutral [dharmas] are presently manifest, they are attained through active-manifestation attainment. If someone has severed wholesome roots, all wholesome dharmas are attained through seed attainment, and are also called not attained. For those who lack the dharma of nirvāṇa, the icchantikas, they are completely attained. Defiled dharmas, because of lacking the cause of liberation, are also termed ātyantika, because for them the cause of obtaining liberation is permanently unattained. Question: What is called the cause of obtaining liberation? Answer: If, in regard to tathatā, coarse afflictions were previously accumulated, upon encountering compliant conditions for obtaining antidotes, one can permanently eradicate them. This capacity is called the cause of obtaining liberation; what is contrary to this is called having no cause for liberation. Question: What superior benefit is obtained from skill in attainment? Answer: One can skillfully comprehend the increase and decrease of dharmas. Because one knows increase and decrease, one abandons notions of certainty regarding the rise and decline of the world, up to being able to sever both love and wrath. This dharma of attainment, for the śrāvakas of foolish dharma, is matter non-associated [with the mind]. In the Initial Teaching, it is principle non-associated. In the Final Teaching, because it is identical with tathatā, it is inexpressible. Why is that? Because explaining it increases conceptual discrimination. If based on the Distinct Teaching, it fully possesses both the previously stated and the unstated. The remaining meanings are as in the separate chapter.