俱舍論記 23.59

23.59

「若得忍時至上忍方得」者，釋第三句。若得忍時，雖命終捨住異生位，有此二失。於前頂法而增無退，不造無間不墮惡趣。有此三德不墮惡趣。准知不造五無間業。言無惡果，顯無惡因。忍位無退，如前已辨。故前文言「又此位忍無退墮故名為忍法。若至忍位，於少分趣等中得不生法故。」趣謂三惡趣，生謂卵濕生，《正理》云「由此二生多愚癡故。」處謂無想、北俱盧、大梵處，《正理》云「無想、大梵僻見處故，北俱盧洲無現觀故。」身謂扇搋等，《正理》云「身謂扇搋等，多諸煩惱故。」有謂欲界第八有等，《正理》云「有謂第八有等，聖必不受故。」惑謂見所斷惑，《正理》云「惑謂見所斷，必不復起故。」此之六種，於下、上忍隨應而得。謂於下忍得惡趣不生，餘五不生至上忍方得，於中忍位無別不生故不說也。問：若至上忍於扇搋等方得不生，何故《婆沙》第七云「問：起順決擇分善根已，更可受扇搋、半擇迦、無形、二形身不？答：更可受，唯煖、頂，非餘。所以者何？若得忍已，便違惡趣。彼扇搋等身形醜陋，是人中惡趣。若得忍等殊勝善根，必更不受彼類身故。」准《婆沙》文，得忍不受扇搋等身。云何《俱舍》、《正理》乃言至上忍位於扇搋等方得不生？解云：《婆沙》言忍不受彼類，顯增上忍，據總相說，與惡趣同於忍位中得不生故。若別分別，惡趣下忍得不生，扇搋等身至上忍位方得不生。又解：論意各別。

"When one attains patience ... only upon reaching upper patience does one attain it": this explains the third line. When one attains patience, although one abandons it at the end of life and remains in the stage of an ordinary person—having these two losses—compared to the preceding summits, one further gains freedom from regression, does not commit deeds of immediate retribution, and does not fall into bad destinies. With these three virtues, one does not fall into bad destinies; and by this one understands that one does not commit the five deeds of immediate retribution. Saying that there is no bad fruition reveals that there is no bad cause. That there is no regression in the stage of patience has already been distinguished above. Thus the previous text says: "Furthermore, because patience at this stage does not regress or fall, it is called the dharma of patience. If one reaches the stage of patience, one attains the state of non-arising regarding a small portion of destinies, and the like." 'Destinies' refers to the three bad destinies. 'Birth' refers to egg-born and moisture-born births; the *Nyāyānusāra* says: "Because these two births entail much stupidity." 'Abodes' refers to the abode of non-conception, Uttarakuru, and the abode of Mahābrahmā; the *Nyāyānusāra* says: "Because non-conception and Mahābrahmā are places of deviant views, and the continent of Uttarakuru has no clear realization." 'Bodies' refers to the ṣaṇḍha and the like; the *Nyāyānusāra* says: "'Bodies' refers to the ṣaṇḍha and the like, because they have many defilements." 'Existences' refers to the eighth existence in the desire realm and the like; the *Nyāyānusāra* says: "'Existences' refers to the eighth existence and the like, because a noble one definitely does not receive them." 'Defilements' refers to defilements abandoned by seeing; the *Nyāyānusāra* says: "'Defilements' refers to those abandoned by seeing, because they will definitely not arise again." These six kinds are attained respectively in lower and upper patience. That is to say, in lower patience one attains the non-arising of bad destinies; the other five non-arisings are attained only upon reaching upper patience; in medium patience there is no distinct non-arising, and so it is not mentioned. Question: If it is only upon reaching upper patience that one attains the non-arising of the ṣaṇḍha and the like, why does the *Mahāvibhāṣā*, fascicle 7, state: "Question: Having given rise to the roots of good conducive to penetration, can one still receive the bodies of a ṣaṇḍha, a paṇḍaka, the sexless, or the dual-sexed? Answer: One can still receive them, but only at heat and summits, not the others. Why? Because if one has attained patience, one is contrary to the bad destinies. Those bodies of the ṣaṇḍha and the like are ugly in form, being bad destinies among humans. If one has attained patience and other superior roots of good, one will definitely not receive bodies of that class again"? According to the text of the *Mahāvibhāṣā*, having attained patience one does not receive bodies of the ṣaṇḍha and the like. Why do the *Kośa* and the *Nyāyānusāra* say that it is only upon reaching the stage of upper patience that one attains the non-arising of the ṣaṇḍha and the like? Explanation: When the *Mahāvibhāṣā* says that with patience one does not receive bodies of that class, it indicates upper patience, speaking in general terms, because like the bad destinies, non-arising is attained within the stage of patience. If distinguished specifically, non-arising of bad destinies is attained at lower patience, while bodies of the ṣaṇḍha and the like attain non-arising only at the stage of upper patience. Another explanation: The treatises have different intentions.