大方廣佛華嚴經隨疏演義鈔 39.36

39.36

疏「第九觀僧」。「且依小說」者，大乘亦有四果故。「言預流者」，《俱舍》云「諸無漏道總名為流，初預此流故名預流。謂斷見道煩惱盡，忍智具足故。二一來者，欲界九品煩惱能潤七生，已斷六故，次下當知。」疏「謂斷三界見惑」者，不同修惑分三界別，一時斷故。言「十六心」者，即苦法忍、苦法智、苦類忍、苦類智，集法忍、集法智、集類忍、集類智，滅法忍、滅法智、滅類忍、滅類智，道法忍、道法智、道類忍、道類智，為十六心。謂觀欲界苦，有苦法忍、苦法智，觀上二界名苦類忍、苦類智。餘三亦然，故有十六。夫言見道，見未曾見，道類忍中已見上苦，故第十六不名見道便入修道。廣說其相，如〈迴向品〉。疏「欲界修惑分為九品」者，亦《俱舍》文，合其二處偈文。一云依十五心位建立眾聖者，具修惑，斷一至五，向初果。斷次三，向二。斷八地，向三。次論云「次依修道類智時建立眾聖有差別者，頌曰『至第十六心，隨三向住果。』」上皆二十三論。此下第二十四論云「已辨住果未斷修惑，名為預流，生極七返。今次應辨斷位眾聖，且應建立一來向果。頌曰『斷欲三四品，三二生家家，斷至五二向，斷六一來果。』」釋曰：初二句明家家，謂預流進斷修惑，若三緣具，轉名家家。一由斷欲修惑三四品故、二由成無漏根故、三由更受三二生故。頌中略無成根之言，以理合有，略故不說。若斷三品名受三生，若斷四品名受二生，謂九品惑能潤七生，且上上品惑能潤兩生，上中、上下、中上各潤一生，中中、中下合潤一生，下三品惑共潤一生。既上三品能潤四生，故斷上三，四生已損，名受三生。更斷中上一品，復損一生，故斷四品總損五生，但受二生，故云三二生家家也。所以無斷一二品惑名家家者，以得初果起大加行，必無斷一二、不斷第三有死生者。亦無斷五生家家者，由斷五必斷第六，即證一來，無一品惑能障於果故。若無一品能障果者，何以有斷八品未斷第九而有死生？答：第九一品，一者斷竟得果、二者復超欲界，故此第九能障於果。六不超界，故不障果。言家家者，家不一故。家家有二：一天家家，或於欲天受三二生；二人家家，即於人中受三二生，後證圓寂故。已釋上半，下半明其向果。既斷六品得於一來，故斷下五名趣向第二。論次名不還，云「斷七或八品，一生名一間，此即第三向，斷九不還果。」釋曰：有三緣具，名為一間。上之二句即是二緣，更有第三得無漏根，以為能治，易故不說。同前家家，以下三品共潤一生，故斷七八餘第九在，亦有一生而為間隔，故名一間。有一品惑，不證不還。有一生在，不證圓寂，皆名一間。即此一間是不還向。九品全斷，更不還來生於欲界，成不還果。羅漢向果，在文可知。

Regarding the commentary's "Ninth, contemplating the Saṅgha": "provisionally relying on the Hīnayāna explanation" is because the Mahāyāna also possesses the four fruits. Regarding "the term stream-enterer (srotāpanna)": the *Kośa* states, "All uncontaminated paths are collectively named 'the stream'; entering this stream for the first time is therefore named stream-entry. This means having exhausted the defilements abandoned by the path of seeing, being complete in patience and cognition. Second, once-returner: the nine grades of defilements of the desire realm can moisten seven rebirths; having already severed six of them, it will be known below." Regarding the commentary's "Meaning severing the view-defilements of the three realms": unlike the defilements of cultivation which are divided across the three realms, these are severed all at once. Regarding "the sixteen minds": these are the patience regarding the dharma of suffering, cognition of the dharma of suffering, patience regarding the subsequent dharma of suffering, cognition of the subsequent dharma of suffering; patience regarding the dharma of origin, cognition of the dharma of origin, patience regarding the subsequent dharma of origin, cognition of the subsequent dharma of origin; patience regarding the dharma of cessation, cognition of the dharma of cessation, patience regarding the subsequent dharma of cessation, cognition of the subsequent dharma of cessation; patience regarding the dharma of the path, cognition of the dharma of the path, patience regarding the subsequent dharma of the path, and cognition of the subsequent dharma of the path—these constitute the sixteen minds. That is, contemplating the suffering of the desire realm involves patience regarding the dharma of suffering and cognition of the dharma of suffering; contemplating the upper two realms is called patience regarding the subsequent dharma of suffering and cognition of the subsequent dharma of suffering. The other three [truths] are also like this; hence there are sixteen. When speaking of the path of seeing, it sees what has never been seen before; within patience regarding the subsequent dharma of the path, one has already seen the upper suffering, so the sixteenth is not called the path of seeing, but immediately enters the path of cultivation. A detailed explanation of its characteristics is found in the "Chapter on Pariṇāmanā". Regarding the commentary's "The defilements of cultivation in the desire realm are divided into nine grades": this is also text from the *Kośa*, combining verse passages from two places. One states that establishing the noble beings on the basis of the stage of fifteen minds: possessing the defilements of cultivation, severing one through five is approaching the first fruit. Severing the next three is approaching the second. Severing eight grounds is approaching the third. Next, the treatise states: "Next, regarding the distinctions in establishing the noble beings at the time of the subsequent cognition of the path of cultivation, the verse states: 'Reaching the sixteenth mind, according to the three approaches, one abides in the fruit.'" The above are all from fascicle 23 of the treatise. Following this, fascicle 24 of the treatise states: "Having already explained abiding in the fruit without yet having severed the defilements of cultivation, called a stream-enterer, who takes at most seven returns; now next we should explain the noble beings in the stages of severance, and first we should establish the approach and fruit of the once-returner. The verse states: 'Severing three or four grades of desire, taking three or two births, [one is called] from clan to clan (kulaṃkula); severing up to five is approaching the second; severing six is the fruit of the once-returner.'" Explanation: The first two lines clarify the kulaṃkula. That is, when a stream-enterer advances to sever the defilements of cultivation, if three conditions are complete, their designation changes to kulaṃkula: first, by severing three or four grades of the defilements of cultivation of desire; second, by achieving uncontaminated faculties; third, by undergoing further two or three rebirths. The verse briefly omits the words 'achieving faculties', but because in principle they must be present, they are omitted and not stated. If one severs three grades, it is called taking three rebirths; if one severs four grades, it is called taking two rebirths. That is, the nine grades of defilements can moisten seven births: the highest-high grade defilement can moisten two births; the highest-middle, highest-low, and middle-high each moisten one birth; the middle-middle and middle-low together moisten one birth; and the lower three grades of defilements together moisten one birth. Since the upper three grades can moisten four births, severing the upper three reduces four births, which is called taking three births. Further severing the single grade of middle-high reduces one more birth; thus severing four grades reduces five births in total, taking only two births; hence it says 'three or two births, kulaṃkula'. The reason why there is no kulaṃkula through severing one or two grades of defilements is that, upon attaining the first fruit, one initiates great preliminary exertion; there is definitely no case where one severs one or two without severing the third and undergoes death and rebirth. Nor is there a kulaṃkula of five rebirths, because upon severing five, one definitely severs the sixth and immediately realizes the once-returner; there is no single grade of defilement that can obstruct the fruit. If there is no single grade capable of obstructing the fruit, why is it that after severing eight grades without having severed the ninth, there is death and rebirth? Answer: regarding the single ninth grade: first, once severed, one attains the fruit; second, one furthermore transcends the desire realm; therefore, this ninth can obstruct the fruit. The sixth does not transcend the realm, so it does not obstruct the fruit. Regarding the term 'from clan to clan' (kulaṃkula): it is because the clans are not one. There are two kinds of kulaṃkula: first, heavenly kulaṃkula, undergoing two or three births among desire-realm devas; second, human kulaṃkula, undergoing two or three births among humans, and subsequently realizing complete quiescence (parinirvāṇa). The first half has been explained; the second half clarifies its approaching the fruit. Since severing six grades attains the once-returner, severing the lower five is called advancing toward the second fruit. The treatise next names the non-returner, stating: "Severing seven or eight grades, with one birth remaining, it is called one interval (ekavīcika); this is the approach to the third; severing nine is the non-returner fruit." Explanation: having three conditions complete is called 'one interval'. The above two lines are two conditions; there is furthermore a third, attaining uncontaminated faculties as the antidote, which is not stated because it is obvious. Similar to the previous kulaṃkula, because the lower three grades together moisten one birth, when severing seven or eight, the ninth remains, and there is also one birth that acts as an interval; hence it is called 'one interval'. Having one grade of defilement remaining, one does not realize non-returning. Having one birth remaining, one does not realize complete quiescence; both are called 'one interval'. This very 'one interval' is the approach to the non-returner. When all nine grades are severed, one never returns again to be born in the desire realm, achieving the fruit of the non-returner. The approach and fruit of the arhat can be known from the text.