俱舍論記 24.48

24.48

「此三一一至成三九別」者，此即別明九種不還。中、生、上流，此三一一如其所應，亦由業、惑、根有差別故各有三別，故成九種。此三非皆由業、惑、根，故言如其所應。麁類大同，於中細說非無差別，謂初、二、三，三三之內初、二、三也。即是中三、生三但由惑、根有差別故各成三種，非由業異。中般三人同受起業，無差別故。生般三人同受生業，無差別故。後三上流不但由有惑、根不同，亦由順後受業有差別故，分成三種。上流得有全超、半超、遍沒業異，故分三種。言順後受業者，非唯四業中順後受定業，聖人亦造不定業故。言順後受業，對中、生說。又解：理實聖人亦造不定業，此文且說順後受定業。問：如生色界樂慧上流具生五淨居天，初應名生、第二已去名後，如何此文總名順後？解云：身在欲界造五淨居引業，若不爾者，如何名後？又解：亦造順生，而言後者從多分說。若作此解，色界亦造淨居引業。又解：亦造順生，言順後者，對中、生說名為後故。總結可知。

Regarding “Each of these three [...] forming three-times-three distinctions”: this separately clarifies the nine kinds of non-returners. Intermediate, at-rebirth, and upward-streamer—each of these three, as appropriate, also has three distinctions due to differences in karma, defilement, and faculties, thus forming nine kinds. These three are not all due to karma, defilement, and faculties, which is why it says ‘as appropriate’. In coarse category they are largely the same, but in detailed explanation there is not an absence of distinction: namely, the first, second, and third within the three triads. That is, the three intermediate and the three at-rebirth form three kinds each solely due to differences in defilement and faculties, not due to differences in karma, because the three intermediate persons identically experience karma of intermediate arising without distinction, and the three at-rebirth persons identically experience karma of rebirth without distinction. The latter three upward-streamers are divided into three kinds not only due to differences in defilement and faculties, but also due to differences in karma to be experienced in subsequent lives; upward-streamers have differences in karma of total leaping, half-leaping, and dying-everywhere, hence are divided into three kinds. In saying ‘karma to be experienced in subsequent lives’, it is not only determinate karma to be experienced in subsequent lives among the four karmas, because noble ones also create indeterminate karma. The term ‘karma to be experienced in subsequent lives’ is spoken in contrast to intermediate and rebirth [karma]. Another explanation: in reality, noble ones also create indeterminate karma, and this text merely speaks of determinate karma to be experienced in subsequent lives. Question: If an upward-streamer delighting in wisdom who is born in the form realm takes birth in all five Śuddhāvāsa heavens, the first should be called ‘upon rebirth’ and the second onwards called ‘subsequent’; why does this text collectively call it ‘in subsequent lives’? Explanation: While the person is in the desire realm, they perform the leading karma (ākṣepaka-karma) for the five Śuddhāvāsa heavens; if not so, how could it be called ‘subsequent’? Another explanation: they also create karma to be experienced upon rebirth, and speaking of ‘subsequent’ is from the predominant portion; if this explanation is adopted, the form realm also creates leading karma for the Śuddhāvāsa. Another explanation: they also create karma to be experienced upon rebirth, and saying ‘in subsequent lives’ is because it is called ‘subsequent’ in contrast to intermediate and rebirth karma. The summary conclusion is readily understood.