俱舍論記 15.210

15.210

「除北俱盧至證法性故」者，釋第四句。於欲界中除北俱盧，餘欲有情容有心狂。謂欲六天心尚有狂者，況人，三惡趣得離心狂？舉勝況劣。地獄恒狂，如文可知。就欲聖中唯除諸佛，佛無自心狂。餘聖者得有第四，大種乖適容有心狂，無前第一。異熟生者若有三時定業及時不定異熟定業，必應先受彼異熟果後方得聖。若時異熟俱非定業，由得聖故能令無果，全不受故。又《婆沙》一百二十六云「問：此心狂亂，於何處有？答：於欲界有，非色、無色界。然地獄無，心常亂故。心狂亂者，謂時非恒。鬼及傍生有心狂亂，人、天亦有，除北俱盧，彼無罪業增上果故。問：此心狂亂，誰有？誰無？答：聖者、異生俱容得有。聖通眾聖，唯除諸佛。佛無心亂、無壞音聲、無斷末摩、無漸捨命（已上論文）。」《婆沙》云狂亂者，亂即是狂。故《婆沙》以狂亂對散亂作四句，與此論意同文異。亦無第二驚怖，以諸聖者超五畏故。五怖畏者，一不活畏，求衣、食等，畏不活故。二惡名畏，怖畏世間惡名聞故。三怯眾畏，入大眾時怖畏眾故。四命終畏，臨命終時怯怖畏故。五惡趣畏，畏墮地獄、傍生、鬼故。聖人不畏不活，無不活畏。不求名故，無惡名畏。不怯眾故，無怯眾畏。不戀命終故，無命終畏。不墮惡趣故，無惡趣畏。言諸聖人無怖畏者，若二乘人無大怖畏，非無小怖。若佛世尊，一切皆無。《婆沙》七十云「問：異生、聖者誰有怖耶？有作是說：異生有怖，聖者無怖。所以者何？於聖者已離五怖畏故。五怖畏者，一不活畏、二惡名畏、三怯眾畏、四命終畏、五惡趣畏。評曰：應作是說，異生、聖者二皆有怖。問：聖者已離五種怖畏，如何有怖？答：聖者雖無五種大怖，而有所餘暫時小怖。」解云：此文言有小怖者，據二乘說。若據如來，小怖亦無。故《婆沙》云「評曰：應作是說，學、無學位皆容有怖。無學除佛，佛無恐怖毛竪等事，於一切法如實通達得無畏故。亦無第三傷害，以諸聖者無非人等憎嫌事故，不為傷害。亦無第五愁憂，證諸法性真實理故。」

"Except Uttarakuru ... because of having realized the nature of phenomena": this explains the fourth phrase. Within the desire realm, except for Uttarakuru, other sentient beings of the desire realm may experience mental derangement. That is, if even the six heavens of the desire realm still have mental derangement, how much more so humans and the three miserable destinies—could they be free from mental derangement? One adduces the superior to illustrate the inferior. The hells are constantly deranged, as is understood from the text. Concerning the noble ones in the desire realm, only the Buddhas are excluded; the Buddhas have no derangement of their own minds. Other noble ones can have the fourth [category]: due to disharmony of the great elements, they may experience mental derangement, but they do not have the former first [category]. As for that which arises from ripening: if there is karma determined in the three times or karma determined as ripening whose time is undetermined, one must first experience that ripening result and only then attain noble status. If both the time and the ripening are undetermined karma, then by virtue of attaining noble status, one can render it without result, not experiencing it at all. Furthermore, fascicle 126 of the Mahāvibhāṣā states: "Question: Where does this mental derangement occur? Answer: It occurs in the desire realm, not in the form or formless realms. However, it does not exist in hell, because the mind is constantly disturbed. As for mental derangement, it means it is occasional, not constant. Ghosts and animals have mental derangement; humans and devas also have it, except for Uttarakuru, because there is no predominant result of sinful karma there. Question: Who has this mental derangement, and who lacks it? Answer: Both noble ones and ordinary beings may have it. 'Noble ones' applies to all noble ones, excluding only the Buddhas. Buddhas have no mental disturbance, no broken voice, no severed vital points (marman), and no gradual relinquishment of life (end of quote from the text)." When the Mahāvibhāṣā says 'disturbed derangement,' disturbance is simply derangement. Therefore, the Mahāvibhāṣā constructs four permutations by pairing derangement with distraction; its meaning is identical to this treatise, though the wording differs. They also do not have the second [peril], terror, because the noble ones have transcended the five fears. The five terrors and fears are: first, fear concerning livelihood, fearing not being able to live when seeking food, clothing, etc.; second, fear of ill repute, fearing ill repute heard in the world; third, fear of assemblies, fearing assemblies when entering a great gathering; fourth, fear of death, feeling fear and dread when approaching the end of life; fifth, fear of miserable destinies, fearing falling into hell, animal births, or ghosts. A noble person does not fear concerning livelihood, so there is no fear concerning livelihood. Because they do not seek fame, there is no fear of ill repute. Because they do not shrink before assemblies, there is no fear of assemblies. Because they do not cling when life ends, there is no fear of death. Because they do not fall into miserable destinies, there is no fear of miserable destinies. When it is said that the noble persons have no dread: if one speaks of the persons of the two vehicles, they have no great fears, but it is not that they have no minor fears. For the Buddha, the World-Honoured One, they are entirely absent. Fascicle 70 of the Mahāvibhāṣā states: "Question: Between ordinary beings and noble ones, who has fear? Some say: Ordinary beings have fear, but noble ones have no fear. Why is this? Because noble ones have already abandoned the five fears. The five fears are: first, fear concerning livelihood; second, fear of ill repute; third, fear of assemblies; fourth, fear of death; fifth, fear of miserable destinies. Evaluation: It should be said that both ordinary beings and noble ones have fear. Question: Noble ones have already abandoned the five kinds of fear; how can they have fear? Answer: Although noble ones lack the five kinds of great fears, they have remaining temporary minor fears." Explanation: What this text says about having minor fears is said with reference to the two vehicles. If spoken with reference to the Tathāgata, even minor fears are absent. Therefore the Mahāvibhāṣā says: "Evaluation: It should be said that those in the stages of training (śaikṣa) and beyond training (aśaikṣa) may both have fear. As for the stage beyond training, excluding the Buddha; the Buddha has no terror, horripilation, and so forth, because he has fully penetrated all phenomena as they truly are and has attained fearlessness." They also do not have the third [peril], harm, because the noble ones have nothing that causes aversion or contempt from non-humans and the like, so they are not harmed. They also do not have the fifth [peril], grief and sorrow, because they have realized the true reality of the nature of phenomena.