俱舍論記 24.14

24.14

「即預流者至貪瞋癡故」者，釋下兩句。即預流者。進斷欲界一品修惑乃至五品，應知轉名一來果、向。第六無間亦應是向，頌不說者，以第六品非全向故，半是果攝。若斷第六品解脫道現前成一來果，除得道身，彼往天上一來人間而般涅槃名一來果，過此以後更無生故。若來必往故言一來，有往無來不言一往。此文且據人中得道，故言彼往天上一來人間。若據天中得道，亦可應言彼往人中一來天上。此一來果，或亦名曰薄貪嗔癡，於九品中已斷上、中六品厚重，唯餘下三品薄貪、嗔、癡。應知欲界經生聖者，若起聖道能進斷惑，必於此生得無學果。但為斷道起時艱辛，勵力起得，誰肯更生？以曾受生極厭苦故。若七生位經生聖者，能進斷惑，必不更作家家等人。若家家位經生聖者，能進斷惑，必不更為一來等人。若一來位經生聖者，能進斷惑，必更不為一間等人。今因家家、一來義便，略明欲界九品煩惱增生、損生。依諸經論說七生不同。或說七生，人、天總論，中、生合說。或說十四生，人、天別論，中、生合說。或說二十八生，人、天別論，中、生別說。開合為異，隨應增損，且約七生以明增損。總而言之，欲九品惑增損七生，未斷名增、已斷名損。若別分別，上三品惑增損四生，中三品惑增損二生，下三品惑增損一生。強弱不同，展轉相望各增一倍。問：如何得知？解云：於九品中若斷三品餘有三生，明知上三品惑增損四生。復斷中三品惑餘有一生，明知中三品惑增損二生，下三品惑增損一生。若更細分，九品煩惱增損七生者，上三品惑，上上品惑增損二生，上中、上下品惑各增損一生。若中三品惑中，上品惑增損一生，中中、中下品惑各增損半生。若下三品惑，下上品惑增損半生，下中、下下品惑共增損半生。問：三三品惑，如何得知各別增損？解云：中三品惑、下三品惑說別增損，論文可知。上三品惑雖無論文別釋，准中三品、准下三品增損可知。如中三品別增損者，於九品中若斷三品餘有三生，若斷四品餘有二生，故知中上品增損一生。若斷第四餘有二生，若斷第六餘有一生，故知中中、中下共增損一生。若更別說，中中、中下各增損半生。雖無別文配釋，以理應然。若不爾者，太增減過。若中中品獨增損一，中下品惑便無增損。若言中中增損半生，及中有中下但能增損生有，便有中下不如下上。又中有、生有名為半生，引業必同，不可分也。故知中中、中下各增損半。如中三品總增損二生，別說中上增損一生，中中、中下各增損半生。上三品惑應知亦爾，總說增損四生，別說上上增損二生，上中、上下共增損二。若更別說，上中、上下各增損一。若上中品獨增損二，上下品惑便無增損。若言上中增損一生半、上下增損半生者，便有上下不如中上，皆成過也，如前應知。又如下三品惑，若斷六品餘有一生，若斷七品餘有半生，故知下、上品增損半生，下中、下下增損半生。問：如何得知共增損一？故《婆沙》云「問曰：餘有二種結在，何以言有一種子耶？答：不以二種結在名一種子，以有一有業種子故名一種子（已上論文）。」問：如斷第八猶受半，如何乃言兩品共增損半生？解云：理實亦有第九一品增損半生，極能障故。今據未斷第八品說，故言兩品共增損半生。中有、生有名為半生，引業必同，不可於中別分增損，故共增損。又受中有為於生有，不可斷第八品損於中有而唯受生，故更不別增損也。如下三品總說增損一生，別說下上增損一小生，下中、下下共增損一小生。上三品惑應知亦爾，總說增損四生，別說上上增損二生，上中、上下共增損二生。若更別說，上中、上下各增損一生者，作餘說皆成增減，過如前說。問：何故九品之中第二、第三、第四品惑各增損一生，第五、第六、第七品惑各增損半生，氣力相似。解云：九品、七生相對增損，上三增損四，中三增損二，下三增損一，似相形說。於三品內復自相形，前等後二故。更不可以第四品類前第三、第二品，以第七品類前第六、第五品。又若於中更辨多少，便有太多太少過也。又解：上上增損二生，上中、上下共增損二生。中上增損一生，中中、中下共增損一生。下上增損半生，下中、下下共增損半生。然第八品有時雖斷，第九品惑獨能增損半生，極能障故，別緣力也。不可以彼第六第三品例，無別緣故。又解：上上一品增損二生，上下一品增損二生，上中一品但能相助非正增損，以在中間性不定故，猶如黃門。如第八品若斷、不斷，第九一品增損半生，與第七品等，各增損半生。以此准知，上下一品與上上品等，若中三品，中上一品增損一生，中下一品增損一生，中中一品但能相助非正增損，如前通釋。若下三品，下上一品增損半生，下下一品增損半生，下中一品但能相助非正增損，亦如前釋。若前家難我：如何第一、第三力等，第四、第六力等，第七、第九力等者，我亦難汝：云何第二與第四力等，第五與第七力等。又解：九品未斷，皆能增損七生，然於其中強弱不等。猶如九人大小不同力有強弱，共舉七石穀。若斷一品，餘八品惑增損五生，猶如八人共舉五石。餘例應知。上來且約七生以釋，若十四生、二十八生，准釋可知。

"That is, a stream-enterer... because greed, ill-will, and delusion are attenuated" explains the following two lines. "That is, a stream-enterer" advancing to abandon from one category up to five categories of the defilements of the desire realm to be abandoned through cultivation should be known to be designated as an aspirant to the fruit of a once-returner. The sixth uninterrupted [path] should also be an aspirant, but the verse does not say so because the sixth category is not entirely an aspirant, as half is subsumed under the fruit. If, upon abandoning the sixth category, the path of liberation presents itself, one achieves the fruit of a once-returner. Setting aside the body in which the path was attained, one goes to heaven, returns once to the human world, and enters parinirvāṇa; hence it is called the fruit of a once-returner, because beyond this there are no further rebirths. Since one who comes must go, it is called "once-returning"; one who has a departure without a return is not called "once-going". This text takes as its premise gaining the path among humans; hence it says that he goes to heaven and returns once to the human world. If taking as premise gaining the path in heaven, it could also be said that he goes among humans and returns once to heaven. This fruit of a once-returner is alternatively called "having attenuated greed, ill-will, and delusion", because among the nine categories, having already abandoned the six heavy categories of the upper and middle, there only remain the lower three categories of attenuated greed, ill-will, and delusion. It should be known that a noble one of the desire realm who passes through births, if he arouses the noble path and is able to advance to abandon defilements, will certainly attain the fruit of an aśaikṣa in this very life. It is only because the path of abandoning is arduous when aroused, attained by striving—who would be willing to be reborn again, having already experienced rebirth and being utterly weary of suffering? If a noble one who passes through births at the stage of seven rebirths is able to advance to abandon defilements, he will certainly not become a kulaṃkula or the like again. If a noble one who passes through births at the stage of kulaṃkula is able to advance to abandon defilements, he will certainly not become a once-returner or the like again. If a noble one who passes through births at the stage of a once-returner is able to advance to abandon defilements, he will certainly not become an ekavīcika or the like again. Now, taking advantage of the discussion of kulaṃkula and once-returner, the augmenting and reducing of births by the nine categories of defilements of the desire realm is briefly explained. According to various sūtras and śāstras, the accounts of seven births differ. Some speak of seven births, discussing humans and devas together, and stating intermediate existence (antarābhava) and birth existence (upapattibhava) combined. Some speak of fourteen births, discussing humans and devas separately, and stating intermediate existence and birth existence combined. Some speak of twenty-eight births, discussing humans and devas separately, and stating intermediate existence and birth existence separately. Opening or combining are the differences, augmenting and reducing accordingly; for now we clarify the augmenting and reducing with respect to seven births. Broadly speaking, the nine categories of defilements of desire augment or reduce seven births: when unabandoned they are called augmenting, and when abandoned they are called reducing. If distinguished individually: the upper three categories of defilements augment or reduce four births; the middle three categories of defilements augment or reduce two births; the lower three categories of defilements augment or reduce one birth. Their strength differs, each doubling successively relative to the other. Question: How is this known? Explanation: Among the nine categories, if three categories are abandoned and three births remain, it is clearly known that the upper three categories of defilements augment or reduce four births. Further, if the middle three categories of defilements are abandoned and one birth remains, it is clearly known that the middle three categories of defilements augment or reduce two births, and the lower three categories of defilements augment or reduce one birth. If further finely subdivided, regarding the nine categories of defilements augmenting and reducing seven births: among the upper three categories of defilements, the upper-upper category of defilements augments or reduces two births, and the upper-middle and upper-lower categories of defilements each augment or reduce one birth. Among the middle three categories of defilements, the upper category augments or reduces one birth, and the middle-middle and middle-lower categories of defilements each augment or reduce half a birth. Among the lower three categories of defilements, the lower-upper category of defilements augments or reduces half a birth, and the lower-middle and lower-lower categories of defilements together augment or reduce half a birth. Question: Regarding the three groups of three categories of defilements, how is it known that each individually augments or reduces? Explanation: For the middle three categories of defilements and the lower three categories of defilements, the individual augmenting and reducing is stated, as can be known from the text of the treatise. Although the upper three categories of defilements have no separate textual explanation, their augmenting and reducing can be known by standardizing them against the middle three categories and lower three categories. As for the separate augmenting and reducing of the middle three categories: among the nine categories, if three categories are abandoned, three births remain; if four categories are abandoned, two births remain; hence it is known that the middle-upper augments or reduces one birth. If the fourth is abandoned, two births remain; if the sixth is abandoned, one birth remains; hence it is known that the middle-middle and middle-lower together augment or reduce one birth. If stated more specifically, the middle-middle and middle-lower each augment or reduce half a birth. Although there is no separate text mapping this out, it should be so by reason. If not so, there would be the fault of excessive increase or decrease. If the middle-middle category alone augmented or reduced one, the middle-lower category of defilement would have no augmenting or reducing. If it were said that the middle-middle augments or reduces half a birth and intermediate existence, while the middle-lower only can augment or reduce birth existence, then the middle-lower would not be equal to the lower-upper. Furthermore, intermediate existence and birth existence are called half a birth, and their projecting karma must be identical and cannot be divided. Hence it is known that the middle-middle and middle-lower each augment or reduce half. Just as the middle three categories collectively augment or reduce two births, and separately the middle-upper augments or reduces one birth, while the middle-middle and middle-lower each augment or reduce half a birth, the upper three categories of defilements should be known to be likewise: collectively they augment or reduce four births; separately the upper-upper augments or reduces two births, while the upper-middle and upper-lower together augment or reduce two. If stated more specifically, the upper-middle and upper-lower each augment or reduce one. If the upper-middle category alone augmented or reduced two, the upper-lower category of defilement would have no augmenting or reducing. If it were said that the upper-middle augments or reduces one birth and a half, while the upper-lower augments or reduces half a birth, then the upper-lower would not be equal to the middle-upper, all of which would result in errors, as should be understood from the above. Furthermore, as with the lower three categories of defilements: if six categories are abandoned, one birth remains; if seven categories are abandoned, half a birth remains; hence it is known that the lower-upper augments or reduces half a birth, and the lower-middle and lower-lower augment or reduce half a birth. Question: How is it known that they together augment or reduce one [half]? Hence the *Vibhāṣā* says: "Question: Two kinds of fetters remain; why say there is one seed? Answer: It is not called one seed because two kinds of fetters remain, but because there is the seed of karma for one existence, it is called one seed (end of treatise text)." Question: If upon abandoning the eighth one still receives a half [birth], how can it be said that the two categories together augment or reduce half a birth? Explanation: In reality, there is also the ninth single category that augments or reduces half a birth because it is extremely obstructive. Now it is spoken with respect to the eighth category being unabandoned; hence it is said that the two categories together augment or reduce half a birth. Intermediate existence and birth existence are called half a birth; their projecting karma must be identical, and within this augmenting and reducing cannot be separately divided; hence they collectively augment or reduce. Furthermore, intermediate existence is received for the sake of birth existence; one cannot abandon the eighth category, reduce intermediate existence, and only receive birth existence; therefore there is no further separate augmenting or reducing. Just as the lower three categories collectively augment or reduce one birth, and separately the lower-upper augments or reduces one minor birth, while the lower-middle and lower-lower together augment or reduce one minor birth, the upper three categories of defilements should be known to be likewise: collectively they augment or reduce four births; separately the upper-upper augments or reduces two births, and the upper-middle and upper-lower together augment or reduce two births. If stated more specifically, the upper-middle and upper-lower each augment or reduce one birth; to make any other statement would result in increase or decrease, with faults as stated before. Question: Why is it that among the nine categories, the second, third, and fourth categories of defilements each augment or reduce one birth, while the fifth, sixth, and seventh categories of defilements each augment or reduce half a birth, their capacities being similar? Explanation: The nine categories and seven births augment or reduce in mutual correspondence: the upper three augment or reduce four, the middle three augment or reduce two, and the lower three augment or reduce one, which seems to be spoken in mutual comparison. Within the three categories they also compare with each other, because the preceding equals the latter two. One can no longer make the fourth category analogous to the preceding third and second categories, or make the seventh category analogous to the preceding sixth and fifth categories. Furthermore, if one were to further differentiate more or less among them, there would be the fault of too much or too little. Another explanation: The upper-upper augments or reduces two births, and the upper-middle and upper-lower together augment or reduce two births. The middle-upper augments or reduces one birth, and the middle-middle and middle-lower together augment or reduce one birth. The lower-upper augments or reduces half a birth, and the lower-middle and lower-lower together augment or reduce half a birth. However, although the eighth category is sometimes abandoned, the ninth category of defilement alone can augment or reduce half a birth because it is extremely obstructive, which is the force of a distinct condition. It cannot be made analogous to the sixth and third categories, because there is no distinct condition. Another explanation: The upper-upper single category augments or reduces two births; the upper-lower single category augments or reduces two births; the upper-middle single category merely assists and is not the primary augmenting or reducing, because being in the middle its nature is indeterminate, just like a paṇḍaka. Just as whether the eighth category is abandoned or unabandoned, the ninth single category augments or reduces half a birth, equal to the seventh category, each augmenting or reducing half a birth. By standardizing against this, it is known that the upper-lower single category is equal to the upper-upper. As for the middle three categories: the middle-upper single category augments or reduces one birth, the middle-lower single category augments or reduces one birth, and the middle-middle single category merely assists and is not the primary augmenting or reducing, as generally explained before. As for the lower three categories: the lower-upper single category augments or reduces half a birth, the lower-lower single category augments or reduces half a birth, and the lower-middle single category merely assists and is not the primary augmenting or reducing, also as explained before. If the former school objects to me: "How can the force of the first and third be equal, the force of the fourth and sixth be equal, and the force of the seventh and ninth be equal?", I also object to you: "How can the force of the second and fourth be equal, and the force of the fifth and seventh be equal?" Another explanation: When the nine categories are unabandoned, all can augment or reduce seven births, yet among them the strength is unequal. Just as nine persons of different sizes have stronger or weaker strength, collectively lifting seven bushels of grain: if one category is abandoned, the remaining eight categories of defilements augment or reduce five births, just as eight persons collectively lift five bushels. The rest should be understood by analogy. The above has for now explained in terms of seven births; if in terms of fourteen births or twenty-eight births, the explanation can be known by standardizing against this.