Abhidharmakosa-bhasya, Fascicle 15, of the Sarvastivada school
皆唯意地起，餘通依六識。
all arise only on the mental ground; the others extend to reliance on the six consciousnesses.
論曰：略說應知諸見所斷及修所斷。一切慢眠隨煩惱中自在起者，如是一切皆依意識，依五識身無容起故。所餘一切通依六識，謂修所斷貪瞋無明及彼相應諸隨煩惱，即無慚愧、惛、掉及餘大煩惱地法所攝隨煩惱，依六識身皆容起故。如先所辯樂等五受根，今此所明煩惱隨煩惱，何煩惱等何根相應？於此先應辯諸煩惱。頌曰：
The treatise says: Briefly, it should be known that all those cut off by seeing and by cultivation, and among all pride, drowsiness and secondary afflictions those that arise at will, all rely on mental consciousness, since they cannot arise relying on the five groups of consciousness. All the others extend to reliance on the six consciousnesses; that is, among those cut off by cultivation, craving, hatred and ignorance and the secondary afflictions associated with them, namely shamelessness, lack of embarrassment, torpor, restlessness and the secondary afflictions included in the great-affliction-ground dharmas, can arise relying on the six groups of consciousness. As was explained earlier regarding the five feeling faculties of pleasure and so on, which afflictions and secondary afflictions that are now explained are associated with which faculties? Here the afflictions should be explained first. The verse says:
欲界諸煩惱，貪喜樂相應，
The afflictions of the desire realm: craving is associated with joy and pleasure,
瞋憂苦痴遍，邪見憂及喜，
hatred with sorrow and pain, ignorance with all, wrong views with sorrow and joy,
疑憂餘五喜，一切捨相應，
doubt with sorrow, the other five with joy, all associated with equanimity,
上地皆隨應，遍自識諸受。
in the higher grounds all as appropriate, extending to the feelings of their own consciousnesses.
論曰：欲界所繫諸煩惱中，貪喜樂相應，以歡行轉遍六識故。瞋憂苦相應，以慼行轉遍六識故。無明遍與前四相應，歡慼行轉遍六識故。邪見通與憂喜相應，歡慼行轉唯意地故。何緣邪見歡慼行轉？如次先造罪福業故。疑憂相應，以慼行轉唯意地故。懷猶預者求決定知心愁慼故。餘四見慢與喜相應，以歡行轉唯意地故。已約別相說受相應。就通相說受相應者，一切皆與捨受相應，以諸隨眠相續斷位勢力衰歇必住捨受。欲界既爾，上地云何？皆隨所應遍與自地自識俱起諸受相應。謂若地中具有四識，彼一一識所起煩惱，各遍自識諸受相應。若諸地中唯有意識，即彼意識所起煩惱，遍與意識識受相應。上諸地中識受多少，如前已辯，故不別說。已辯煩惱諸受相應，今次復應辯隨煩惱。頌曰：
The treatise says: Among the afflictions bound to the desire realm, craving is associated with joy and pleasure, since it operates as delight and extends to the six consciousnesses. Hatred is associated with sorrow and pain, since it operates as distress and extends to the six consciousnesses. Ignorance is universally associated with the preceding four, operating as delight and distress and extending to the six consciousnesses. Wrong views are generally associated with sorrow and joy, operating as delight and distress only on the mental ground. Why do wrong views operate as delight and distress? Because one has earlier committed evil or meritorious karma, respectively. Doubt is associated with sorrow, operating as distress only on the mental ground, because one in doubt is distressed in seeking a definite knowledge. The other four views and pride are associated with joy, operating as delight only on the mental ground. The association of feeling has been explained in terms of distinct characteristics. In terms of general characteristics, all are associated with neutral feeling, since when the continuum of the latent tendencies is cut off their strength weakens and they must abide in neutral feeling. If it is so in the desire realm, how is it in the higher grounds? All are associated with the feelings that arise together with their own ground's own consciousnesses, as appropriate. That is, if a ground has four consciousnesses, the afflictions arising from each consciousness are associated with all the feelings of their own consciousness; if a ground has only mental consciousness, the afflictions arising from that mental consciousness are associated with all the feelings of that consciousness. The number of feelings of consciousness in the higher grounds has been explained earlier and is not separately stated. The associations of afflictions with feelings having been explained, the secondary afflictions should now be explained. The verse says:
諸隨煩惱中，嫉悔忿及惱，
Among the secondary afflictions, envy, remorse, anger and vexation,
害恨憂俱起，慳喜受相應，
harmfulness and resentment arise with sorrow, miserliness is associated with joyful feeling,
諂誑及眠覆，通憂喜俱起，
flattery, deceit, drowsiness and concealment extend to arising with sorrow and joy,
憍喜樂皆捨，餘四遍相應。
arrogance with joy and pleasure, all with equanimity, and the other four are universally associated.
論曰：隨煩惱中嫉等六種，一切皆與憂根相應，以慼行轉唯意地故。慳喜相應，以歡行轉唯意地故。歡行轉者，慳相與貪極相似故。諂誑眠覆憂喜相應，歡慼行轉唯意地故。歡慼行者，謂或有時以歡喜心而行諂等，或時有以憂慼心行。憍喜樂相應，歡行唯意故。在第三靜慮與樂相應，若在下諸地與喜相應。此上所說諸隨煩惱，一切皆與捨受相應，相續斷時皆住捨故，有通行在唯捨地故。捨於一切相應無遮，譬如無明遍相應故。餘無慚愧、惛沈、掉舉四皆遍與五受相應，前二是大不善地法攝故，後二是大煩惱地法攝故。所說煩惱隨煩惱中，有依異門，佛說為蓋。今次應辯。蓋相云何？頌曰：
The treatise says: Among the secondary afflictions, the six including envy are all associated with the faculty of sorrow, since they operate as distress only on the mental ground. Miserliness is associated with joy, since it operates as delight only on the mental ground; it operates as delight because the aspect of miserliness is extremely similar to craving. Flattery, deceit, drowsiness and concealment are associated with sorrow and joy, operating as delight and distress only on the mental ground; operating as delight and distress means that at times one practices flattery and the like with a joyful mind, and at times with a sorrowful mind. Arrogance is associated with joy and pleasure, operating as delight only on the mental ground; in the third dhyana it is associated with pleasure, and in the lower grounds with joy. All the secondary afflictions spoken of above are associated with neutral feeling, because when the continuum is cut off they abide in equanimity, and some operate in grounds of equanimity only. Equanimity is not prevented from being associated with any of them, just as ignorance is universally associated. The other four, shamelessness, lack of embarrassment, torpor and restlessness, are all universally associated with the five feelings, because the first two are included in the great unwholesome-ground dharmas and the latter two in the great-affliction-ground dharmas. Among the afflictions and secondary afflictions spoken of, there are some that the Buddha, relying on a different approach, called hindrances. These should now be explained. What are the characteristics of the hindrances? The verse says:
蓋五唯在欲，食治用同故，
The hindrances are five, only in the desire realm, because they have the same food, antidote and function,
雖二立一蓋，障蘊故唯五。
although two are established as one hindrance, because they obstruct the aggregates, there are only five.
論曰：佛於經中說蓋有五，一欲貪蓋、二瞋恚蓋、三惛眠蓋、四掉悔蓋、五疑蓋。此中所說惛掉及疑，為如欲貪瞋恚眠悔唯在欲界？通三界耶？應知此三亦唯在欲，以契經說如是五種純是圓滿不善聚故。色無色界無有不善，然此五種純不善故，唯在欲界非色無色。何故惛眠、掉悔二蓋各有二體合立一耶？食、治、用同，故合立一。食謂所食，亦名資糧。治謂能治，亦名非食。用謂事用，亦名功能。由此經中作如是說。惛眠雖二，食非食同。何等名為惛眠蓋食？謂五種法：一𧄼瞢、二不樂、三頻申、四食不平性、五心昧劣性。何等名為此蓋非食？謂光明想。如是二種事用亦同，謂俱能令心性沈昧。掉悔雖二，食非食同。何等名為掉悔蓋食？謂四種法：一親裡尋、二國土尋、三不死尋、四隨念昔種種所更戲笑歡娛承奉等事。何等名為此蓋非食？謂奢摩他。如是二種事用亦同，謂俱能令心不寂靜。由此說食、治、用同，故惛眠、掉悔二合為一。諸煩惱等皆有蓋義，何故如來唯說此五？唯此於五蘊能為勝障故。謂貪恚蓋能障戒蘊，惛沈睡眠能障慧蘊，掉舉惡作能障定蘊，定慧無故於四諦疑，疑故能令乃至解脫解脫智見皆不得起，故唯此五建立為蓋。若作如是解釋經意，掉悔理應惛眠前說，以必依定方有慧生，定障亦應先慧障故。依如是理，有餘師言：此五蓋中，惛眠、掉悔如次能障定蘊慧蘊，由此契經作如是說。修等持者怖畏惛眠，修擇法者怖畏掉悔。有餘別說：唯立五因。彼說云何？謂在行位，先於色等種種境中，取可愛憎二種相故，後在住位由先為因，便起欲貪、瞋恚二蓋。此二能障將入定心，由此後時正入定位，於止及觀不能正習。由此便起惛眠、掉悔，如其次第障奢摩他、毘缽舍那令不得起。由此於後出定位中思擇法時疑復為障，故建立蓋唯有此五。
The treatise says: The Buddha said in the sutras that there are five hindrances: first, the hindrance of desire-greed; second, the hindrance of ill will; third, the hindrance of torpor and sleep; fourth, the hindrance of restlessness and regret; and fifth, the hindrance of doubt. Of these, are torpor, restlessness, and doubt, like desire-greed, ill will, sleep, and regret, found only in the desire realm, or do they extend through the three realms? It should be understood that these three too are found only in the desire realm, because the sutra says that these five are purely a complete mass of the unwholesome. The form and formless realms have nothing unwholesome, and since these five are purely unwholesome, they exist only in the desire realm and not in the form and formless realms. Why are the two hindrances of torpor and sleep, and of restlessness and regret, each of two substances yet established together as one? Because their food, antidote, and function are the same, they are established together as one. Food means what nourishes, also called provision. Antidote means what counteracts, also called non-food. Function means practical use, also called capacity. Therefore the sutra says thus: although torpor and sleep are two, their food and non-food are the same. What is called the food of the hindrance of torpor and sleep? It is five kinds of dharmas: first, drowsiness; second, discontent; third, yawning; fourth, immoderation in eating; and fifth, a dull and weak state of mind. What is called the non-food of this hindrance? It is the perception of light. Their functions are likewise the same, namely both can make the nature of the mind sunken and obscure. Although restlessness and regret are two, their food and non-food are the same. What is called the food of the hindrance of restlessness and regret? It is four kinds of dharmas: first, thoughts of relatives; second, thoughts of one's country; third, thoughts of immortality; and fourth, recollection of the various things one formerly experienced, such as amusement, joy, and attendance. What is called the non-food of this hindrance? It is shamatha. Their functions are likewise the same, namely both can make the mind not calm. Because food, antidote, and function are the same, torpor and sleep are joined as one, and restlessness and regret likewise. All afflictions and the like have the meaning of hindrance; why does the Tathagata speak of only these five? Because only these can be the main obstacles to the five aggregates. Greed and ill will hinder the aggregate of morality; torpor and sleep hinder the aggregate of wisdom; restlessness and regret hinder the aggregate of concentration; and doubt about the four truths, because there is no concentration or wisdom, can prevent even liberation and the knowledge and vision of liberation from arising; so only these five are established as hindrances. If the sutra's meaning is explained this way, restlessness and regret should logically be stated before torpor and sleep, since wisdom arises only in dependence on concentration, and the obstruction of concentration should come before that of wisdom. By this reasoning, some other masters say: among these five hindrances, torpor and sleep, and restlessness and regret, respectively hinder the aggregates of concentration and wisdom, and so the sutra speaks this way: one who cultivates concentration fears torpor and sleep, and one who cultivates the discernment of dharmas fears restlessness and regret. Others say separately: only five causes are established. What do they say? They say that when in the stage of practice, one first grasps lovely and hateful characteristics in various objects such as form, and later, in the stage of abiding, with that as cause, the two hindrances of desire-greed and ill will arise. These two hinder the mind that is about to enter concentration, and so later, when one is actually entering concentration, one cannot properly practice calming and insight. Thereupon torpor and sleep, and restlessness and regret, arise, and in that order hinder shamatha and vipashyana (insight), so that they cannot arise. Then, afterward, when one is reflecting on the dharma after emerging from concentration, doubt again becomes an obstacle; therefore the hindrances are established as only these five.
今應思擇，他界遍行及見滅道斷有漏緣，諸惑於彼斷位不知彼所緣，知彼所緣時而彼不斷。如是諸惑斷由何因？非要遍知所緣故斷。若爾，斷惑總由幾因？由四種因。何等為四？頌曰：
Now it should be considered: the afflictions that operate everywhere in other realms, and those that take defiled objects eliminated by seeing cessation and the path, are not known to be eliminated at the stage of elimination with regard to their objects; when their objects are known, those afflictions are not eliminated. By what cause are such afflictions eliminated? It is not that they are eliminated because the objects must be fully known. If so, how many causes are there in all for the elimination of afflictions? Four kinds of causes. What are the four? The verse says:
遍知所緣故，斷彼能緣故，
Because the object is fully known, because the subject that takes it is eliminated,
斷彼所緣故，對治起故斷。
because its object is eliminated, and because the antidote arises, there is elimination.
論曰：且見所斷惑，斷由前三因：一由遍知所緣故斷，謂見苦集斷自界緣，及見滅道斷無漏緣。二由斷彼能緣故斷，謂見苦集斷他界緣，以自界緣能緣於彼，能緣若斷彼隨斷故。三由斷彼所緣故斷，謂見滅道斷有漏緣，以無漏緣能為彼境，所緣若斷彼隨斷故。若修所斷惑，斷由後一因，謂但由第四對治起故斷。以若此品對治道生，則此品中諸惑頓斷。何品諸惑誰為對治？謂上上品所有諸惑，下下品道能為對治；至下下品所有諸惑，上上品道能為對治。如是義門後當廣辯。所言對治總有幾種？頌曰：
The treatise says: First, for afflictions eliminated by seeing, elimination is by the first three causes. One, elimination because the object is fully known, namely afflictions eliminated by seeing suffering and the origin that take objects of their own realm, and those eliminated by seeing cessation and the path that take undefiled objects. Two, elimination because what takes them is eliminated, namely afflictions eliminated by seeing suffering and the origin that take objects of other realms; since afflictions of their own realm take them as objects, when what takes is eliminated, those are eliminated with it. Three, elimination because their object is eliminated, namely afflictions eliminated by seeing cessation and the path that take defiled objects; since undefiled afflictions can be the object of those, when the object is eliminated, those are eliminated with it. As for afflictions eliminated by cultivation, elimination is by the last cause, namely only by the fourth, the arising of the antidote. For if the antidote path of this grade arises, all the afflictions of this grade are eliminated at once. What grade of afflictions has what as antidote? Afflictions of the highest of the high grades are countered by the path of the lowest of the low grade; the afflictions of the lowest of the low grade are countered by the path of the highest of the high grade. This principle will be analyzed at length later. How many kinds of antidote are there in all? The verse says:
對治有四種，謂斷持遠厭。
There are four kinds of antidote: elimination, sustaining, distancing, and aversion.
論曰：諸對治門總有四種：一斷對治，謂無間道。二持對治，謂此後道，由彼能持此斷得故。三遠分對治，謂解脫道後所有道，由彼道能令此所斷惑得更遠故。有餘師說：亦解脫道，以解脫道如彼能令此所斷惑得更遠故。四厭患對治，謂若有道見此界過失深生厭患。然此對治若欲善說，理實應為如是次第：一厭患對治，謂緣苦集起加行道。二斷對治，謂緣一切起無間道。三持對治，謂緣一切起解脫道。四遠分對治，謂緣一切起勝進道。諸惑永斷為定從何？頌曰：
The treatise says: The antidotes are of four kinds in all: first, the antidote of elimination, namely the path of no interval. Second, the antidote of sustaining, namely the path that follows, since it can sustain this elimination once attained. Third, the antidote of distancing, namely all paths after the path of liberation, since by those paths the afflictions eliminated here are made more distant. Other masters say that the path of liberation also does this, since the path of liberation can likewise make the afflictions eliminated here more distant. Fourth, the antidote of aversion, namely a path in which one sees the faults of this realm and deeply feels aversion. However, if one wished to explain this antidote well, in truth it should be in this order: first, the antidote of aversion, namely the path of effort that takes suffering and the origin as objects; second, the antidote of elimination, namely the path of no interval that takes everything as its object; third, the antidote of sustaining, namely the path of liberation that takes everything as its object; and fourth, the antidote of distancing, namely the path of advancement that takes everything as its object. From what are the afflictions permanently eliminated? The verse says:
應知從所緣，可令諸惑斷。
It should be understood that it is from the object that the afflictions can be made to be eliminated.
論曰：應知諸惑得永斷時，不可令其離相應法，但可令彼遠離所緣，令於所緣不復生故。斷未來惑理且可然，容令於境不復生故。過去諸惑云何說斷？若謂頌說從所緣言，意顯遍知所緣故斷。此亦非理，不決定故。由此應說，煩惱等斷定何所從，自相續中煩惱等斷由得斷故。他相續中諸煩惱等，及一切色不染法斷，由能緣彼自相續中所有諸惑究竟斷故。所言遠分，遠性有幾？頌曰：
The treatise says: It should be understood that when the afflictions are permanently eliminated, they cannot be made to leave the associated dharmas, but can be made to leave the object, so that they no longer arise toward the object. The elimination of future afflictions is reasonably so, since they can be made not to arise again in regard to the object. How is the elimination of past afflictions said to be? If it is said that the phrase from the object in the verse means to show elimination by fully knowing the object, this too is unreasonable, because it is not definite. Therefore it should be said: from what are the afflictions and the rest eliminated? In one's own continuum, afflictions and the rest are eliminated by the attainment of elimination. In the continua of others, afflictions and the rest, and all undefiled dharmas of form, are eliminated because the afflictions in one's own continuum that take them as objects are ultimately eliminated. As for what is called distant, how many kinds of distance are there? The verse says:
遠性有四種，謂相治處時，
There are four kinds of distance: of characteristic, of antidote, of place, and of time,
如大種屍羅，異方二世等。
as with the great elements, with morality, with different directions, and with the two times, and the like.
論曰：傳說遠性總有四種：一相遠性，如四大種，雖復俱在一聚中生，以相異故亦名為遠。二治遠性，如持犯戒，雖復俱在一身中行，以相治故亦名為遠。三處遠性，如東西海，雖復俱在一世界中，方處隔故亦名為遠。四時遠性，如過未世，雖復俱依一法上立，時分隔故亦名為遠。望何說遠？望現在世。無間已滅及正生時與現相隣，如何名遠？由世性別故得遠名，非久曾當方得名遠。若爾，現在亦應得遠名，以望去來世性亦別故。若謂去來法無作用，離作用故名為遠者，諸無為法作用說無，云何名近？若謂由現遍得無為故名近者，去來二世例亦應然。虛空無為如何名近？若謂過未更互相望，由隔現在故名為遠。現望二世俱極相隣，無為無隔故皆近者，則應去來隣現在世，相望有隔故具二名，不應一向說名為遠。若依正理，應說去來離法自相故名為遠，未來未得法自相故、過去已捨法自相故。等言為明舉事未盡，前言惑斷由治道生，道勝進時所斷諸惑為再斷不？所得離繫有重得耶？頌曰：
The treatise says: It is said that distance is of four kinds in all. First, distance of characteristic, as with the four great elements: although they arise together in one cluster, because their characteristics differ they are also called distant. Second, distance of antidote, as with keeping and violating precepts: although they act together in one body, because they counteract each other they are also called distant. Third, distance of place, as with the eastern and western seas: although they are in one world, because they are separated in direction and place they are also called distant. Fourth, distance of time, as with the past and the future: although both are established on one dharma, because they are separated in time they are also called distant. In relation to what is distance spoken of? In relation to the present. What has just ceased without interval and what is just arising are adjacent to the present; how can they be called distant? They are called distant because the natures of the times differ, not because it was long ago or will be long hence. If so, the present too should be called distant, since in relation to the past and future its time-nature also differs. If it is said that past and future dharmas have no function and are called distant because they are apart from function, then the functions of unconditioned dharmas are said to be nil; how can they be called near? If it is said that they are called near because the present universally obtains the unconditioned, then the past and future should be treated likewise. How can space, an unconditioned dharma, be called near? If it is said that the past and future are called distant from each other because the present lies between them, whereas the present is extremely adjacent to both, and the unconditioned, having no separation, is near to all, then the past and future, which are adjacent to the present but separated from each other, would have both names, and should not be called only distant. According to correct reasoning, one should say that the past and future are called distant because they are apart from the dharmas' own characteristics: the future has not yet obtained the dharma's own characteristic, and the past has already abandoned the dharma's own characteristic. The word "and so on" is to make clear that the list of items is not exhausted. It was said earlier that the afflictions are eliminated by the arising of the antidote path; when the path advances, are the afflictions already eliminated eliminated again? Is there a repeated attainment of the disjunction already obtained? The verse says:
諸惑無再斷，離繫有重得，
There is no second elimination of the afflictions, but there is repeated attainment of disjunction,
謂治生得果，練根六時中。
namely when the antidote arises, when the fruit is attained, and when the faculties are refined, in six times.
論曰：諸惑若得彼能斷道，即由彼道此惑頓斷，必無後時再斷惑義。所得離繫雖無隨道漸勝進理，而道進時容有重起彼勝得義。所言重得總有幾時？總有六時。何等為六？謂治道起得果練根。治道起時，謂解脫道。得果時者，謂得預流、一來、不還、阿羅漢果。練根時者，謂轉根時。此六時中，諸惑離繫隨道勝進重起勝得。然諸離繫隨應當知，有具六時起勝得者，乃至亦有唯具二時。謂欲界繫見四諦斷，及色無色見三諦斷，所有離繫具六時得；色無色界見道諦斷，所有離繫唯五時得，由治生時即得果故。不應於此分為二時，欲界修斷五品離繫亦五時得，除預流果。第六離繫唯四時得，謂於前五又除一時，得果、治生時無異故。第七八品亦四時得，得果四中除前二故。第九離繫唯三時得，謂於前四又除一時，亦治生時即得果故。色無色界修所斷中，唯除有頂第九離繫；所餘離繫亦三時得，得果四中除前三故。有頂第九唯二時得，謂前三內又除一時，亦治生時即得果故。如是且說容有理說。以利根者前諸位中一一皆除練根得故，諸有超越入聖道者，隨應有除預流等故，即諸離繫彼彼位中得遍知名。遍知有二：一智遍知、二斷遍知。智遍知者，謂無漏智。斷遍知者，謂即諸斷，此於果上立因名故。為一切斷立一遍知？不爾。云何？頌曰：
The treatise says: If the afflictions have met the path that can eliminate them, those afflictions are eliminated at once by that path, and there is certainly no meaning of eliminating the afflictions again at a later time. Although the disjunction attained has no principle of gradually advancing with the path, when the path advances there may be the meaning of arising a superior attainment of it again. How many times are there of repeated attainment? Six in all. What are the six? The times of the arising of the antidote path, of attaining the fruit, and of refining the faculties. The time of the arising of the antidote path is the path of liberation. The time of attaining the fruit is the attainment of the fruits of stream-enterer, once-returner, non-returner, and arhat. The time of refining the faculties is when the faculties are changed. In these six times, as the path advances the disjunction of the afflictions again gives rise to a superior attainment. However, it should be known that, among the disjunctions, some obtain superior attainments in all six times, and some in only two. That is, the disjunctions of the desire realm eliminated by seeing the four truths, and of the form and formless realms eliminated by seeing three truths, are obtained in all six times; the disjunctions of the form and formless realms eliminated by seeing the truth of the path are obtained in only five times, because at the arising of the antidote the fruit is attained at once. One should not divide this into two times. The disjunction of the five grades of the desire realm eliminated by cultivation is also obtained in five times, omitting stream-enterer. The sixth disjunction is obtained in only four times, namely omitting one more time from the previous five, since there is no difference between attaining the fruit and the arising of the antidote. The seventh and eighth grades are also obtained in four times, because of the four times of attaining fruit the first two are omitted. The ninth disjunction is obtained in only three times, namely omitting one more from the previous four, since here too the fruit is attained at the arising of the antidote. Among those of the form and formless realms eliminated by cultivation, only the ninth disjunction of the peak of existence is excepted; the other disjunctions are also obtained in three times, because of the four times of attaining fruit the first three are omitted. The ninth of the peak of existence is obtained in only two times, namely omitting one more from the previous three, since here too the fruit is attained at the arising of the antidote. This has been said as what is reasonably possible. For those of sharp faculties, the refining of the faculties is omitted in each of the earlier stages; and for those who leap over and enter the noble path, stream-enterer and the like should be omitted accordingly; that is, in each of those stages the disjunctions obtain the name of full knowledge. Full knowledge is of two kinds: first, full knowledge by wisdom; second, full knowledge by elimination. Full knowledge by wisdom is undefiled wisdom. Full knowledge by elimination is the eliminations themselves, the name of cause being established on the result. Is one full knowledge established for every elimination? No. How then? The verse says:
斷遍知有九，欲初二斷一，
There are nine full knowledges of elimination: in the desire realm, the first two eliminations make one,
二各一合三，上界三亦爾，
and the other two each make one, together three; the higher realms are likewise three,
餘五順下分，色一切斷三。
and the other five accord with the lower portion; in form all eliminations make three.
論曰：諸斷總立九種遍知，謂三界繫見諦所斷煩惱等斷立六遍知，所餘三界修道所斷煩惱等斷立三遍知。且三界繫見諦所斷煩惱等斷立六云何？謂欲界繫初二部斷立一遍知，初二部言即顯見苦見集所斷。次二部斷各立一遍知，次二部言顯見滅道斷。如是欲界見諦所斷煩惱等斷立三遍知。如欲界三上界亦爾，謂色無色二界所繫，亦初二斷一二各一合三，是見苦集見滅見道所斷法斷合立三義。如是名為三界見諦所斷法斷六種遍知。餘三界繫修道所斷煩惱等斷立三云何？謂欲界繫修道所斷煩惱等斷立一遍知，應知即是五順下分結盡遍知，並前立故。色界所繫修道所斷煩惱等斷立一遍知，應知此即是色愛盡遍知。無色界繫修道所斷煩惱等斷立一遍知，即一切結永盡遍知。此亦並前合立一故。如是名為三界修道所斷法斷三種遍知。以何因緣色無色界修道所斷煩惱等斷別立遍知非見所斷？以修所斷治不同故。如是所立九種遍知，應辯於中幾何道果？頌曰：
The treatise says: In all, nine full knowledges are established for the eliminations: for the elimination of afflictions and the rest of the three realms eliminated by seeing the truths, six full knowledges are established, and for the elimination of the other afflictions of the three realms eliminated by the path of cultivation, three full knowledges are established. How are six established for the elimination of afflictions of the three realms eliminated by seeing the truths? For the elimination of the first two divisions of the desire realm, one full knowledge is established; the words first two divisions mean those eliminated by seeing suffering and by seeing the origin. For the elimination of each of the next two divisions, one full knowledge is established; the words next two divisions mean those eliminated by seeing cessation and the path. Thus for the elimination of afflictions eliminated by seeing the truths in the desire realm, three full knowledges are established. As with the three of the desire realm, so with the higher realms: in the form and formless realms too, the first two eliminations make one, and the other two each make one, three in total, meaning that the dharmas eliminated by seeing suffering and the origin, those by seeing cessation, and those by seeing the path are joined to establish three. These are called the six kinds of full knowledge of the elimination of the three realms by seeing the truths. How are three established for the elimination of the other afflictions of the three realms eliminated by the path of cultivation? For the elimination of afflictions eliminated by cultivation belonging to the desire realm, one full knowledge is established; it should be known that this is the full knowledge of the exhaustion of the five lower fetters, established together with the preceding. For the elimination of afflictions eliminated by cultivation belonging to the form realm, one full knowledge is established; it should be known that this is the full knowledge of the exhaustion of love of form. For the elimination of afflictions eliminated by cultivation belonging to the formless realm, one full knowledge is established, namely the full knowledge of the permanent exhaustion of all fetters; this too is established together with the preceding. These are called the three kinds of full knowledge of the elimination of dharmas eliminated by cultivation in the three realms. For what reason are separate full knowledges established for the elimination of afflictions eliminated by cultivation in the form and formless realms, and not for those eliminated by seeing? Because the antidotes for those eliminated by cultivation differ. Of the nine full knowledges thus established, which paths and fruits does each correspond to? The verse says:
於中忍果六，餘三是智果，
Among them, the fruit of acceptance is six; the other three are the fruit of knowledge;
未至果一切，根本五或八，
the fruit of the preliminary stage is all; of the root stage, five or eight;
無色邊果一，三根本亦爾，
the fruit of the border of the formless is one; the three root stages are likewise;
俗果二聖九，法智三類二，
the fruit of the worldly path is two, of the noble path nine; of dharma knowledge three, of subsequent knowledge two;
法智品果六，類智品果五。
the fruit of the class of dharma knowledge is six; the fruit of the class of subsequent knowledge is five.
論曰：於此九中且應先辯與忍智道為果差別。忍果有六，謂三界繫見斷法斷六種遍知。智果有三，謂順下分色愛一切結盡遍知，由此三遍知是修道果故。如何忍果說為遍知？諸忍皆是智眷屬故，如王眷屬假立王名。或忍與智同一果故。今次應辯與靜慮地眷屬根本為果差別。未至靜慮果具有九，謂此為依能斷三界見修所斷煩惱等故。根本靜慮果五或八。所言五者，毘婆沙師說根本地唯能永斷色無色攝煩惱等故，欲界所繫煩惱等斷彼唯許是未至果故。所言八者，尊者妙音說根本地亦與欲界諸煩惱等為斷對治。諸有先離欲界染者，依根本地入見諦時，於欲界繫見斷法斷，許別道引無漏得故，由此亦是彼見道果。除順下分結盡遍知，以彼唯是未至果故，無容修彼斷對治故。中間靜慮如根本說。今次應辯與無色地眷屬根本為果差別。無色邊地果唯有一，謂依空處近分地道得色愛盡遍知果故。前三根本果亦唯一，謂依無色前三根本得一切盡遍知果故。今次應辯與世俗道及諸聖道為果差別。俗道果二，謂俗道力唯能獲得順下分盡及色愛盡遍知果故。聖道果九，謂聖道力遍能永斷三界法故。今次應辯與法類智為果差別。法智果三，謂法智力能斷三界修所斷故，得後三果。類智果二，謂類智力但能永斷色無色界修所斷故，得後二果。今次應辯與法類智同品諸道為果差別。法智品果六，謂即是前法智、法忍所得六果。類智品果五，謂即是前類智、類忍所得五果。品言通攝智及忍故。何故一一斷不別立遍知，唯就如前九位建立？頌曰：
The treatise says: Among these nine, one should first discuss the differences in being the fruit of the paths of acceptance and knowledge. The fruit of acceptance is six, namely the six full knowledges of the elimination of dharmas eliminated by seeing in the three realms. The fruit of knowledge is three, namely the full knowledges of the exhaustion of the lower fetters, of love of form, and of all fetters, since these three full knowledges are the fruit of the path of cultivation. How are the fruits of acceptance called full knowledge? Because the acceptances are all attendants of knowledge, just as the attendants of a king are provisionally given the name of king. Or because acceptance and knowledge have one and the same fruit. Next one should discuss the differences in being the fruit of the root stage and its attendant stages of the meditation grounds. The fruit of the preliminary meditation stage has all nine, since relying on it one can eliminate the afflictions and the rest eliminated by seeing and cultivation of the three realms. The fruit of the root meditation stage is five or eight. As for five: the Vibhasha masters say that the root ground can permanently eliminate only afflictions included in the form and formless realms, and elimination of afflictions belonging to the desire realm is admitted only as the fruit of the preliminary stage. As for eight: the Venerable Miaoyin says that the root ground also serves as the antidote for the elimination of the afflictions of the desire realm. For those who previously became free of defilement of the desire realm and who, relying on the root ground, enter seeing the truths, a separate path is admitted to draw forth the undefiled attainment of the elimination of dharmas belonging to the desire realm eliminated by seeing, and so this too is the fruit of their path of seeing. The full knowledge of the exhaustion of the lower fetters is excluded, since that is only the fruit of the preliminary stage, because there is no room to cultivate an antidote for its elimination. The intermediate meditation is as described for the root stage. Next one should discuss the differences in being the fruit of the root stage and its attendant stages of the formless grounds. The fruit of the border ground of the formless realm is only one, namely the full knowledge of the exhaustion of love of form, obtained by the path relying on the access ground of the sphere of space. The fruit of the first three root stages is also only one, namely the full knowledge of the exhaustion of all fetters obtained by relying on the first three root stages of the formless realm. Next one should discuss the differences in being the fruit of the worldly path and of the noble paths. The fruit of the worldly path is two, since the power of the worldly path can obtain only the full knowledges of the exhaustion of the lower fetters and of love of form. The fruit of the noble path is nine, since the power of the noble path can permanently eliminate dharmas of all three realms. Next one should discuss the differences in being the fruit of dharma knowledge and subsequent knowledge. The fruit of dharma knowledge is three, since the power of dharma knowledge can eliminate what is eliminated by cultivation in the three realms, obtaining the last three fruits. The fruit of subsequent knowledge is two, since the power of subsequent knowledge can only permanently eliminate what is eliminated by cultivation in the form and formless realms, obtaining the last two fruits. Next one should discuss the differences in being the fruit of the paths of the same class as dharma knowledge and subsequent knowledge. The fruit of the class of dharma knowledge is six, namely the six fruits obtained by dharma knowledge and dharma acceptance mentioned above. The fruit of the class of subsequent knowledge is five, namely the five fruits obtained by subsequent knowledge and subsequent acceptance mentioned above. The word class includes both knowledge and acceptance. Why is full knowledge not established separately for each elimination, but only for the nine stages as above? The verse says:
得無漏斷得，及缺第一有，
Attainment of undefiled elimination, and lacking the first existence,
滅雙因越界，故立九遍知。
extinction of the paired causes, and crossing the realm: therefore nine full knowledges are established.
論曰：有漏法斷雖多體位，而四緣故立九遍知，且由三緣立六忍果，謂得無漏離繫得故、缺有頂故、滅雙因故。諸斷要具如是三緣立遍知名，闕則不爾。如異生位有滅雙因，無無漏斷得，未缺有頂故，雖亦得斷不名遍知。若聖位中從入見諦至苦類忍現行以前，雖有已得無漏斷得，未缺有頂、未滅雙因，至苦類智集法忍位，雖亦缺有頂猶未滅雙因，未滅見集斷諸遍行因故。至後法智類智位中諸所得斷，三緣具故，於一一位建立遍知，具由四緣立三智果，謂於前三加越界故。言越界者，謂此界中煩惱等法皆全離故。有立離俱繫亦是一緣故，立遍知緣總有五種。離俱繫者，謂此雖斷未立遍知，要離所餘緣此境或方可建立。此離俱繫與滅雙因及越界緣，用無別故，雖義有異而不別說。雖諸越界位皆滅雙因，而滅雙因時非皆越界故，滅雙因外別立越界緣，滅三地雙因未立遍知故。誰成就幾遍知？頌曰：
The treatise says: Although the elimination of defiled dharmas has many substances and stages, nine full knowledges are established on account of four conditions; and among them, six fruits of acceptance are established through three conditions, namely the attainment of undefiled disjunction, the lack of the peak of existence, and the extinction of the paired causes. Eliminations must have these three conditions to be named full knowledge; without them they are not. For instance, in the stage of an ordinary being there is extinction of the paired causes but no attainment of undefiled elimination and the peak of existence is not lacking, so although elimination is also obtained it is not called full knowledge. In the noble stage, from entering seeing the truths until the manifestation of the acceptance of the class of suffering, although undefiled elimination has already been attained, the peak of existence is not lacking and the paired causes are not extinguished; at the stage of the knowledge of the class of suffering and the acceptance of the dharma of the origin, although the peak of existence is also lacking, the paired causes are still not extinguished, because the causes that operate everywhere and are eliminated by seeing the origin have not been extinguished. In the later stages of dharma knowledge and subsequent knowledge, the eliminations obtained have all three conditions, so full knowledge is established in each stage. For the three fruits of knowledge, the fruits are established through four conditions, namely adding crossing the realm to the preceding three. Crossing the realm means that the afflictions and other dharmas in this realm are all completely abandoned. Some hold that disjunction from conjunction is also a condition, so there are five conditions in all for establishing full knowledge. Disjunction from conjunction means that although this has been eliminated, full knowledge is not yet established; it can be established only after being free of other conditions taking this object. This disjunction from conjunction has no separate function from the extinction of the paired causes and the condition of crossing the realm, so although the meaning differs, it is not stated separately. Although in every stage of crossing the realm the paired causes are extinguished, not every extinction of the paired causes is a crossing of the realm, so crossing the realm is established as a separate condition apart from extinction of the paired causes; full knowledge is not established merely by extinguishing the paired causes of three grounds. Who possesses how many full knowledges? The verse says:
住見諦位無，或成一至五，
One dwelling in the stage of seeing the truths has none, or possesses one to five;
修成六一二，無學唯成一。
in cultivation one possesses six, one, or two; one beyond learning possesses only one.
論曰：異生定無成遍知理。若諸聖者住見諦位，從初乃至集法忍時，於諸遍知亦未成就。至集法智、集類忍時唯成就一。至集類智、滅法忍時便成就二。至滅法智、滅類忍時便成就三。至滅類智、道法忍時便成就四。至道法智、道類忍時便成就五。住修道位道類智為初，乃至未得全離欲界染及離欲退皆成就六。至全離欲色愛未盡，或先離欲從道類智未起色盡勝果道前，唯成一遍知，謂順下分盡。從色愛盡及無學位起色纏退亦一如前。有色愛者從色愛永盡，先離色者從起色盡道至未全離無色愛前成下分盡色愛盡二。從無學退起無色纏成二遍知，名如前說。住無學位唯成就一，謂一切結永盡遍知。何緣不還、阿羅漢果總集諸斷立一遍知？頌曰：
The treatise says: An ordinary being certainly cannot possess full knowledge. If noble ones dwell in the stage of seeing the truths, from the first up to the acceptance of the dharma of the origin, they do not yet possess any full knowledge. At the knowledge of the dharma of the origin and the acceptance of the class of the origin, they possess only one. At the knowledge of the class of the origin and the acceptance of the dharma of cessation, they possess two. At the knowledge of the dharma of cessation and the acceptance of the class of cessation, they possess three. At the knowledge of the class of cessation and the acceptance of the dharma of the path, they possess four. At the knowledge of the dharma of the path and the acceptance of the class of the path, they possess five. Dwelling in the path of cultivation, beginning with the knowledge of the class of the path, until they have not completely become free of defilement of the desire realm, and including falling back from freedom from desire, they possess six. Upon becoming completely free of desire while love of form is not yet exhausted, or one who earlier became free of desire, from the knowledge of the class of the path until the path of the superior fruit of the exhaustion of form has not arisen, possesses only one full knowledge, namely the exhaustion of the lower fetters. Falling back from the exhaustion of love of form and from the stage beyond learning, one who gives rise to form-realm entanglements is also one, as before. One who still has love of form, from the permanent exhaustion of love of form, and one who earlier became free of form, from the path of the exhaustion of form arising until not yet completely free of love of the formless, possess two, the exhaustion of the lower fetters and the exhaustion of love of form. From falling back from the stage beyond learning and giving rise to formless-realm entanglements, one possesses two full knowledges, named as before. One dwelling in the stage beyond learning possesses only one, namely the full knowledge of the permanent exhaustion of all fetters. For what reason are all eliminations gathered into one full knowledge for the fruits of non-returner and arhat? The verse says:
越界得果故，二處集遍知。
Because of crossing the realm and attaining the fruit, the full knowledges are gathered in two places.
論曰：具二緣故，於一切斷總集建立為一遍知：一者越界、二者得果。唯彼兩位具足二緣，故彼遍知總集為一。誰捨誰得幾種遍知？頌曰：
The treatise says: Because there are two conditions, all the eliminations are gathered together to establish one full knowledge: first, crossing the realm; second, attaining the fruit. Only in those two stages are the two conditions complete, so their full knowledges are gathered into one. Who abandons and who obtains how many full knowledges? The verse says:
捨一二五六，得亦然除五。
One abandons one, two, five, or six; one obtains likewise, except five.
論曰：言捨一者，謂從無學及色愛盡全離欲退。言捨二者，謂諸不還從色愛盡起欲纏退，及彼獲得阿羅漢時。言捨五者，謂先離欲後入見諦道類智時，得下分盡捨前五故。言捨六者，謂未離欲所有聖者得離欲時。得亦然者，謂有得一得二得六，唯除得五。言得一者，謂得未得，及從無學起色纏退。言得二者，謂從無學起無色界諸纏退時。言得六者，謂退不還。因辯隨眠，分別斷竟。
The treatise says: Abandoning one means falling back from the stage beyond learning and from the exhaustion of love of form, and from complete freedom from desire. Abandoning two means non-returners who, from the exhaustion of love of form, give rise to desire-realm entanglements and fall back, and when they attain arhatship. Abandoning five means one who earlier became free of desire and later enters seeing the truths at the knowledge of the class of the path; upon obtaining the exhaustion of the lower fetters, one abandons the previous five. Abandoning six means when any noble one not yet free of desire becomes free of desire. Obtaining is likewise: there is obtaining one, obtaining two, and obtaining six, only excepting obtaining five. Obtaining one means obtaining what was not yet obtained, and falling back from the stage beyond learning into form-realm entanglements. Obtaining two means falling back from the stage beyond learning when giving rise to the various entanglements of the formless realm. Obtaining six means a non-returner who falls back. Because of discussing the latent afflictions, the analysis of elimination is complete.