俱舍論記 23.35

23.35

「上品有異至不相續故」者，釋第九、第十句。上品有異，唯觀欲苦，與世第一相隣接故，由此上忍唯觀欲苦。由此義准，煗、頂及下、中忍善根，皆能具緣三界四諦義已成立，於煗等位無簡別故。「謂瑜伽師」已下，顯中、上忍兩位分齊。「對治道等」，等取餘七諦，舉後等前，於一一諦能緣行相三十二種，及所緣境上、下八諦。隨其所應漸減漸略，唯二念心思惟欲苦，齊此已前名中忍位，後一剎那名為上忍。故《正理》六十一云「忍下、中、上如何分別？且下品忍具八類心，謂瑜伽師以四行相觀欲界苦名一類心，如是次觀色、無色，苦、集、滅、道諦亦如是觀成八類心，名下品忍。中忍減略行相、所緣，謂瑜伽師以四行相觀欲界苦，乃至具足以四行相觀欲界道，於上界道減一行相，從此名曰中品忍初。如是次第漸減漸略行相所緣，乃至極少唯以二心觀欲界苦，如苦法忍、苦法智位，齊此名為中忍位滿。上忍唯觀欲界苦諦修一行相，唯一剎那，此善根起不相續故。」問：中忍如何減行減緣？解云：行相有三十二，所緣有八諦，謂欲苦上苦、欲集上集、欲滅上滅、欲道上道各有四行，如其次第從後向前減行減緣。第一周以四行相觀欲界苦，如是乃至以四行相觀欲界道。後以三行觀上界道，減上界道下一行相。第二周以二行觀上界道，復減一行。第三周以一行觀上界道，復減一行。第四周以四行相觀欲道諦，不觀上道，名曰減緣。減緣之時亦雖減行，減緣攝故不名減行。如上道諦，餘七諦亦爾，唯於緣中不除欲苦及與一行。總而言之，上、下八諦，諦減三行，三八二十四周減行，七周減緣，唯留欲苦及與一行。又解云：二十四周唯減行，七周減行亦減緣，望能緣邊名減行，望所緣邊名減緣。問：如何得知諦諦之下先減行，後減緣？答：如《正理論》云「於上界道減一行相，從此名曰中品忍初。」古德解云：於八諦中減七諦，名七周減緣。於欲苦諦減三行，名三周減行。七周減緣此亦可然，三周減行此即不爾。問：若先減行，應不能修彼所減行。何故《婆沙》云「問：增長忍一切時修十六行耶？答：不爾。或時十六，或時十二，或時八，或時四。」解云：雖減行相未至減緣，猶緣諦故亦能修所減行，若至減緣不修彼行。夫修彼者欣慕故修，既不緣彼諦，所以亦不修彼行。故論云「隨略彼所緣，不修彼行相，故得有時修十六，無修十五、十四、十三故。得有時修十二，無修十一、十、九故。得有時修八，無修七、六、五故。得有時修四，無修三、二、一。」問：若修十六，與下忍何別？解云：得修雖同，行修即異。問：上、下八諦各四行相，既言減行，先減何行？解云：上、下八諦，諦各四行，總三十二。於中唯留欲苦一行擬入見道，餘三十一如名次第，從後向前漸漸除之，一周減一乃至終盡。緣既從後向前漸除，除行亦應爾。問：欲苦四行留何行耶？解云：將入見道，有二行者。一見行者，於中有二：著我見者作非我行相、著我所見者作空行相。二愛行者，於中有二：我慢增者作無常行相、懈怠增者作苦行相。於此四人，應以此行擬入見道，即留此行。故《婆沙》一百九云「問：何等補特伽羅依空入正性離生？何等補特伽羅依無願入正性離生耶？答：若見行者，依空入正性離生。若愛行者，依無願入正性離生。唯除菩薩，雖是愛行而依空入正性離生。又見行者復有二種：著我見者依非我行相入正性離生、著我所見者依空行相入正性離生。諸愛行者亦有二種：我慢增者依非常行相入正性離生、懈怠增者依苦行相入正性離生。復次若利根者多依空入正性離生、若鈍根者多依無願入正性離生（已上論文）。」夫增上忍、世第一法，及苦法忍，行相皆同，故引為證。問：於見道中，餘三諦下各有四行，作何行耶？解云：隨先串習即作此行。又依西方德光論師解減行云：上、下八諦，諦各四行，如名次第擬儀相當皆相繫屬。如於後時，應以欲界苦諦下無常行相入見道者，於自諦下從後向前，先除非我，次空，後苦。若以苦行擬入見道，先除非我，次空，後無常。若以空行擬入見道，先除非我，次苦，後無常。若以非我擬入見道，先除空，次苦，後無常。除欲苦諦四行既爾，除上道諦四行亦然。如以欲界無常入見道，先除上界道下出，次行，次如，後道，以道屬無常故後除也。若以苦入見道者，先除出，次行，次道，後如，以如屬苦故後除也。若以空行入見道，先除出，次如，次道，後行，以行屬空故後除也。若以非我行入見道，先除行，次如，次道，後出，以出屬非我故後除也。如欲苦下行相從後漸除，上界道下行相應繫屬彼欲界行相，如欲界說先後除之。如除上界道下四行，除餘六諦各四行相隨應皆爾。准此應知，於見道中所起行相，繫屬增上忍時行相者，即先起彼行。又德光解云：無常、苦是愛行，空、非我是見行。如於後時減欲苦諦四種行相先後次第，減餘七諦行相前後應知亦爾。減欲苦下四行相者，如以無常擬入見道，先除空，以空除我所故先除；次除非我，以除我故後除。此二是見行，故先除也。後除苦行，以此苦行與無常行同愛行故。若以苦行擬入見道，除空、非我如前說。後除無常，以無常行與此苦行同愛行故。若以空行擬入見道，先除苦，以懈怠增故；次除無常，以我慢增故、帶於我故，見行相涉，在苦後除。此二竝是愛行者起，故先除也。後除非我，以非我行與此空行同見行故，所以後除。若以非我行相擬入見道，先除苦、無常，如先說。後除空行，以空行相與非我行同見行故，所以後除。如欲苦下四種行相，不定先後隨應而除，除餘七諦四種行相應知亦爾。除上界道四行相者，如以欲界無常入見道，先除道下行，以行屬空故。次除出，以出屬非我故。次除如，以如屬苦故。後除道，以道屬無常故。若以苦入見道，先除行，次除出，次除道，後除如。若以空入見道，先除如，次除道，次除出，後除行。若以非我入見道，先除如，次除道，次除行，後除出。皆准前釋。如除上道四種行相准欲苦下四種行相，除餘六諦各四行相應知亦爾。准此應知，於見道中所起行相應合繫屬增上忍者，即先起之。德光所解於理為勝，若不爾者，諦各四行起何行耶？

Regarding 'The superior [grade] is different … because it is not continuous': this explains the ninth and tenth lines. The superior [grade of patience] is different: it observes only the suffering of the desire [realm], because it is immediately adjacent to the supreme worldly dharmas; therefore, this superior patience observes only the suffering of the desire [realm]. By this reasoning, the principle is established that the wholesome roots of warmth, summit, and inferior and middling patience are all fully capable of taking as their object the four truths of the three realms, because in the stages of warmth and so forth there is no distinction made [of restricting them]. From 'The yogi…' onwards, the demarcations of the two stages of middling and superior patience are shown. 'The antidote path and so forth': 'and so forth' includes the remaining seven truths; citing the later indicates the earlier. For each truth, there are thirty-two kinds of subjective aspects (ākāra) that can take objects, as well as the eight upper and lower truths that are the objective domains (ālambana). As appropriate, they are gradually reduced and curtailed until only two moments of mind contemplate the suffering of the desire [realm]. Up to this point it is called the stage of middling patience; the subsequent single kṣaṇa is called superior patience. Hence the Nyāyānusāra, fascicle sixty-one, says: 'How are inferior, middling, and superior patience distinguished? Now, inferior patience possesses eight classes of mind: namely, when a yogi observes the suffering of the desire realm with four aspects, that is called one class of mind; similarly he next observes the form and formless [realms]; and the truths of origination, cessation, and the path are also observed in this manner, constituting eight classes of mind—this is called inferior patience. Middling patience reduces and curtails the aspects and the objective domains: namely, when the yogi observes the suffering of the desire realm with four aspects, up to fully observing the path of the desire realm with four aspects, he reduces one aspect with respect to the path of the higher realms; from this point on, it is called the beginning of middling patience. In this manner, in proper sequence, he gradually reduces and curtails aspects and objective domains, until at the very least, with only two minds, he observes the suffering of the desire realm, like the stages of the dharma-receptive patience regarding suffering (duḥkhe dharma-jñāna-kṣānti) and the dharma-knowledge regarding suffering (duḥkhe dharma-jñāna); up to this point is called the fulfillment of the stage of middling patience. Superior patience observes only the truth of suffering of the desire realm, cultivates a single aspect, and lasts only a single kṣaṇa, because the arising of this wholesome root is not continuous.' Question: How does middling patience reduce aspects and reduce objective domains? The explanation is: There are thirty-two aspects and eight truths as objective domains: namely, desire-suffering and higher-suffering, desire-origination and higher-origination, desire-cessation and higher-cessation, desire-path and higher-path, each having four aspects; in their proper sequence, from the back to the front, aspects are reduced and objective domains are reduced. In the first cycle, one observes the suffering of the desire realm with four aspects, and so on up to observing the path of the desire realm with four aspects. Afterwards, one observes the path of the higher realms with three aspects, reducing the lowest single aspect of the path of the higher realms. In the second cycle, one observes the path of the higher realms with two aspects, again reducing one aspect. In the third cycle, one observes the path of the higher realms with one aspect, again reducing one aspect. In the fourth cycle, one observes the truth of the path of the desire realm with four aspects and does not observe the higher path; this is called reducing the objective domain. At the time of reducing the objective domain, although an aspect is also reduced, because it is subsumed under reducing the objective domain it is not called reducing an aspect. As with the truth of the higher path, so it is with the remaining seven truths; only among the objective domains one does not eliminate the suffering of the desire realm and a single aspect. In summary, across the eight upper and lower truths, for each truth three aspects are reduced; three times eight is twenty-four cycles of reducing aspects, and seven cycles of reducing objective domains, leaving only the suffering of the desire realm and a single aspect. Another explanation says: Twenty-four cycles only reduce aspects; seven cycles reduce aspects and also reduce objective domains. Looking from the side of the cognizing [aspect], it is called reducing aspects; looking from the side of the cognized domain, it is called reducing objective domains. Question: How is it known that under each and every truth one first reduces aspects and afterwards reduces objective domains? Answer: As the Nyāyānusāra says, 'He reduces one aspect with respect to the path of the higher realms; from this point on, it is called the beginning of middling patience.' Ancient masters explained: Eliminating seven truths from among the eight truths is called seven cycles of reducing objective domains. Eliminating three aspects from the truth of suffering of the desire realm is called three cycles of reducing aspects. That there are seven cycles of reducing objective domains is indeed acceptable; but that there are three cycles of reducing aspects is not so. Question: If one first reduces aspects, one should not be able to cultivate those reduced aspects. Why does the Mahāvibhāṣā say: 'Question: Does increasing patience cultivate the sixteen aspects at all times? Answer: Not so. Sometimes sixteen, sometimes twelve, sometimes eight, sometimes four'? The explanation is: Although an aspect has been reduced, as long as it has not yet reached the point of reducing the objective domain, because one still takes the truth as an objective domain, one is also able to cultivate the reduced aspect; once it reaches the point of reducing the objective domain, one does not cultivate that aspect. Cultivating them is done because of admiration; since one no longer takes that truth as an objective domain, one therefore also does not cultivate its aspects. Hence the treatise says: 'As one curtails that objective domain, one does not cultivate its aspects; therefore, it can be that at times one cultivates sixteen, and there is no cultivation of fifteen, fourteen, or thirteen. It can be that at times one cultivates twelve, and there is no cultivation of eleven, ten, or nine. It can be that at times one cultivates eight, and there is no cultivation of seven, six, or five. It can be that at times one cultivates four, and there is no cultivation of three, two, or one.' Question: If one cultivates sixteen, what difference is there from inferior patience? The explanation is: Although the cultivation of acquisition (prāptibhāvanā) is the same, the cultivation of application (prayogabhāvanā) is different. Question: The eight upper and lower truths each have four aspects; since it is said that aspects are reduced, which aspect is reduced first? The explanation is: Across the eight upper and lower truths, each truth has four aspects, totaling thirty-two. Among them, only a single aspect of the suffering of the desire realm is retained in preparation for entering the path of vision; the remaining thirty-one, according to the order of their names, are gradually eliminated from the back to the front, reducing one per cycle until they are completely exhausted. Since objective domains are gradually eliminated from the back to the front, eliminating aspects should also be like this. Question: Among the four aspects of desire-suffering, which aspect is retained? The explanation is: For those about to enter the path of vision, there are two kinds of practitioners. First, practitioners of views, among whom there are two: those attached to the view of self produce the aspect of non-self; those attached to the view of what belongs to self produce the aspect of emptiness. Second, practitioners of craving, among whom there are two: those with prominent conceit of self produce the aspect of impermanence; those with prominent indolence produce the aspect of suffering. For these four persons, whichever aspect is intended to be used to enter the path of vision, that very aspect is retained. Thus the Mahāvibhāṣā, fascicle one hundred and nine, says: 'Question: Which pudgalas enter the certainty of right realization (samyaktva-niyāma) relying on emptiness? Which pudgalas enter the certainty of right realization relying on the wishless? Answer: If one is a practitioner of views, one enters the certainty of right realization relying on emptiness. If one is a practitioner of craving, one enters the certainty of right realization relying on the wishless. Except only for bodhisattvas, who, although they are practitioners of craving, enter the certainty of right realization relying on emptiness. Furthermore, practitioners of views are of two kinds: those attached to the view of self enter the certainty of right realization relying on the aspect of non-self; those attached to the view of what belongs to self enter the certainty of right realization relying on the aspect of emptiness. Practitioners of craving are also of two kinds: those with prominent conceit of self enter the certainty of right realization relying on the aspect of impermanence; those with prominent indolence enter the certainty of right realization relying on the aspect of suffering. Furthermore, those of sharp faculties mostly enter the certainty of right realization relying on emptiness; those of dull faculties mostly enter the certainty of right realization relying on the wishless (end of treatise citation).' Now, superior patience, the supreme worldly dharmas, and the dharma-receptive patience regarding suffering all have identical aspects; therefore this is cited as proof. Question: In the path of vision, under the remaining three truths there are four aspects each; which aspect does one produce? The explanation is: According to what was previously practiced, one produces that very aspect. Furthermore, according to the explanation of reducing aspects by the Western master Guṇaprabha: The eight upper and lower truths each have four aspects, and according to the order of their names, their intended correspondences are all mutually connected. For example, if at a later time one should enter the path of vision by means of the aspect of impermanence under the truth of suffering of the desire realm, under one's own truth, from the back to the front, one first eliminates non-self, next emptiness, and finally suffering. If one intends to enter the path of vision by means of the aspect of suffering, one first eliminates non-self, next emptiness, and finally impermanence. If one intends to enter the path of vision by means of the aspect of emptiness, one first eliminates non-self, next suffering, and finally impermanence. If one intends to enter the path of vision by means of the aspect of non-self, one first eliminates emptiness, next suffering, and finally impermanence. As the elimination of the four aspects of the truth of desire-suffering is like this, so also is the elimination of the four aspects of the truth of the higher path. For example, if one enters the path of vision by means of desire-realm impermanence, under the higher-realm path one first eliminates 'emergence', next 'practice', next 'proper', and finally 'path', because 'path' belongs to 'impermanence' and is therefore eliminated last. If one enters the path of vision by means of suffering, one first eliminates 'emergence', next 'practice', next 'path', and finally 'proper', because 'proper' belongs to 'suffering' and is therefore eliminated last. If one enters the path of vision by means of the aspect of emptiness, one first eliminates 'emergence', next 'proper', next 'path', and finally 'practice', because 'practice' belongs to 'emptiness' and is therefore eliminated last. If one enters the path of vision by means of the aspect of non-self, one first eliminates 'practice', next 'proper', next 'path', and finally 'emergence', because 'emergence' belongs to 'non-self' and is therefore eliminated last. Just as the aspects under desire-suffering are gradually eliminated from the back, the aspects under the higher-realm path should correspond to those desire-realm aspects, being eliminated earlier or later as explained for the desire realm. As with the elimination of the four aspects under the higher-realm path, the elimination of the four aspects under each of the remaining six truths is similarly applicable. Following this, one should know that among the aspects arisen in the path of vision, that which belongs to the aspect at the time of superior patience is the one that arises first. Furthermore, Guṇaprabha explains: Impermanence and suffering are the conduct of craving; emptiness and non-self are the conduct of views. As with the sequential order of reducing the four kinds of aspects of the truth of desire-suffering at a later time, the sequence of reducing the aspects of the remaining seven truths should also be known to be like this. As for reducing the four aspects under desire-suffering: if one intends to enter the path of vision by means of impermanence, one first eliminates emptiness, because emptiness eliminates what belongs to self and is therefore eliminated first; next one eliminates non-self, because it eliminates the self and is therefore eliminated later. These two are the conduct of views and are therefore eliminated first. Afterwards one eliminates the aspect of suffering, because this aspect of suffering shares the conduct of craving with the aspect of impermanence. If one intends to enter the path of vision by means of the aspect of suffering, the elimination of emptiness and non-self is as previously stated; afterwards one eliminates impermanence, because the aspect of impermanence shares the conduct of craving with this aspect of suffering. If one intends to enter the path of vision by means of the aspect of emptiness, one first eliminates suffering, because of prominent indolence; next one eliminates impermanence, because of prominent conceit of self, and because it carries a sense of self, it is intertwined with the conduct of views and is eliminated after suffering. These two are both arisen from practitioners of craving and are therefore eliminated first. Afterwards one eliminates non-self, because the aspect of non-self shares the conduct of views with this aspect of emptiness, and is therefore eliminated later. If one intends to enter the path of vision by means of the aspect of non-self, one first eliminates suffering and impermanence as previously stated; afterwards one eliminates the aspect of emptiness, because the aspect of emptiness shares the conduct of views with the aspect of non-self, and is therefore eliminated later. Just as the four kinds of aspects under desire-suffering have no fixed sequence and are eliminated as appropriate, the elimination of the four kinds of aspects of the remaining seven truths should also be known to be like this. As for eliminating the four aspects of the higher-realm path: if one enters the path of vision by means of desire-realm impermanence, under the path one first eliminates 'practice', because 'practice' belongs to 'emptiness'; next one eliminates 'emergence', because 'emergence' belongs to 'non-self'; next one eliminates 'proper', because 'proper' belongs to 'suffering'; and finally one eliminates 'path', because 'path' belongs to 'impermanence'. If one enters the path of vision by means of suffering, one first eliminates 'practice', next eliminates 'emergence', next eliminates 'path', and finally eliminates 'proper'. If one enters the path of vision by means of emptiness, one first eliminates 'proper', next eliminates 'path', next eliminates 'emergence', and finally eliminates 'practice'. If one enters the path of vision by means of non-self, one first eliminates 'proper', next eliminates 'path', next eliminates 'practice', and finally eliminates 'emergence'. All follow the previous explanation. Just as eliminating the four kinds of aspects of the higher path corresponds to the four kinds of aspects under desire-suffering, eliminating the four kinds of aspects of each of the remaining six truths should also be known to be like this. Following this, one should know that among the aspects arisen in the path of vision, that which corresponds and belongs to superior patience is the one that arises first. The explanation given by Guṇaprabha is superior in its reasoning; if it were not so, which aspect would arise among the four aspects of each truth?