俱舍論記 21.22

21.22

「佛於餘經至名順上分結」者，此即第三明五上分結。一色貪、二無色貪、三掉舉、四慢、五無明，若未斷時，能令有情不超上界，故名順上分結。此五總以聖者身中上界修斷八事為體，色貪、無色貪、掉舉、慢、無明，色、無色界各有四故。問：何故貪別立二，餘三合立？解云：愛是諸煩惱足，多過別立。故《婆沙》云「復次愛令界別、地別、部別，愛能增長一切煩惱，愛、有愛處所說多過，故依界別立為二結。掉舉等三無如是事，故上二界合立為一。」問：隨煩惱中，何故唯說掉舉為結？解云：障定強故。故《正理》云「掉舉惱亂三摩地故，於順上分建立為結。」又《婆沙》云「問：何故唯修所斷立為順上分結？答：令趣上生名順上分。見所斷結亦令墮下，故不立為順上分結。復次上人所行名順上分，上人是聖非諸異生。見所斷結唯異生起，故不立為順上分結；於聖者中唯立不還者所起諸結名順上分。問：因論生論。何故預流及一來者所起諸結非順上分？答：順上分者，謂趣上生。預流、一來所起諸結亦令生下，故不立為順上分結（廣如彼釋）。」

Regarding 'The Buddha in other sūtras... are called fetters belonging to the higher division', this is the third [part], explaining the five fetters belonging to the higher division. First, attachment to the form realm; second, attachment to the formless realm; third, restlessness; fourth, conceit; fifth, ignorance. When not yet abandoned, they cause sentient beings not to transcend the higher realms; hence they are named 'fetters belonging to the higher division'. These five take as their essence the eight entities to be abandoned by cultivation in the higher realms within the continuum of a noble one: attachment to the form realm, attachment to the formless realm, restlessness, conceit, and ignorance, because the form and formless realms each have four. Question: Why is attachment separately established as two, while the remaining three are combined? Explanation: Attachment is the basis of all afflictions; possessing many faults, it is separately established. Thus the Vibhāṣā states: 'Furthermore, attachment causes division of realms, division of stages, and division of categories; attachment can increase all afflictions; the loci of attachment and existence-attachment are stated to possess many faults; hence it is established as two fetters according to the division of realms. The three such as restlessness have no such function, and are therefore combined as one across the higher two realms.' Question: Among the secondary afflictions, why is restlessness alone stated to be a fetter? Explanation: Because its obstruction to concentration is strong. Thus the Nyāyānusāra states: 'Because restlessness disturbs samādhi, it is established as a fetter among those belonging to the higher division.' Furthermore, the Vibhāṣā states: 'Question: Why are those abandoned by cultivation alone established as fetters belonging to the higher division? Answer: Causing one to proceed to higher rebirth is called belonging to the higher division. Fetters abandoned by seeing also cause one to fall down; hence they are not established as fetters belonging to the higher division. Furthermore, the conduct of higher persons is called belonging to the higher division; higher persons are noble ones, not ordinary persons. Fetters abandoned by seeing arise only in ordinary persons; hence they are not established as fetters belonging to the higher division. Among noble ones, only those fetters that arise in non-returners are established as belonging to the higher division. Question: Pursuing the argument further, why are the fetters arising in stream-enterers and once-returners not fetters belonging to the higher division? Answer: Those belonging to the higher division are those that proceed to higher rebirth. Fetters arising in stream-enterers and once-returners also cause birth below; hence they are not established as fetters belonging to the higher division (as explained in detail there).'