俱舍論記 24.50

24.50

「論曰至且立為一」者，釋上兩句。中、生二種各分為三，上流為一，經依此立七善士趣。謂上流人有上流法，故名上流。由此義同，雖有三種，且立為一。又《婆沙》一百七十五云「問：如生、不生各有三種，上流亦爾，謂全超、半超、一切處沒。何故說一耶？答：生、不生各是一有相續，於中分位差別難知，欲令知故各說三種。上流三種生數自辨、差別易知，是故但隨上行義勝合說一種。復次生與不生一期時促，於差別義唯有爾所，易可建立，是故分三。上流時長，差別多種，分齊難辨，故合立一。復次生、不生亦有等義，上流亦有別義，欲以二文互相顯故作如是說。復次生與不生，善士趣相現前易了，以彼速趣般涅槃故，各分為三。其上流者，善士趣相微隱難知，以彼尚經多生死故，但合說一（解云：生者生有，不生者中有）。」

Regarding [the text from] “The commentary says [...]” to “[...] they are provisionally established as one,” this explains the first two lines [of the verse]. The intermediate [parinirvāṇa] and reborn [parinirvāṇa] are each divided into three, while the upward-flowing [non-returner] is treated as one; relying on this, the sūtra establishes the seven destinies of virtuous persons. That is, the upward-flowing person possesses the quality of flowing upward, and hence is called ‘upward-flowing’. Because this meaning is the same, although there are three varieties [of upward-flowing ones], they are provisionally established as one. Furthermore, *Mahāvibhāṣā* fascicle 175 says: “Question: Just as the reborn and the non-reborn each have three kinds, the upward-flowing is also like that, namely, full leaping, half leaping, and demise in all places. Why is it stated as only one? Answer: The reborn and the non-reborn each constitute the continuum of a single existence; the differences among their stages within it are difficult to know, so to make them known, each is explained as three kinds. As for the three kinds of upward-flowing, the number of rebirths is self-evident and the differences are easy to know; therefore, they are subsumed into one kind simply according to the preeminence of the meaning of ‘proceeding upward’. Furthermore, for the reborn and the non-reborn, the span of a single lifetime is short; in terms of differential meaning, there is only that much, which is easy to establish, and therefore they are divided into three. For the upward-flowing, the time is long, the differences are many, and the limits are difficult to distinguish; therefore, they are combined and established as one. Furthermore, the reborn and the non-reborn also possess common aspects, and the upward-flowing also possesses distinct aspects; desiring to illuminate each other through the two passages, it is stated in this manner. Furthermore, for the reborn and the non-reborn, the characteristics of the destiny of a virtuous person are manifest and easy to understand, because they quickly proceed to parinirvāṇa; thus each is divided into three. As for the upward-flowing person, the characteristics of the destiny of a virtuous person are subtle, hidden, and difficult to know, because they still pass through many births and deaths; thus they are only stated collectively as one (explanation: ‘reborn’ refers to birth-existence, and ‘non-reborn’ refers to intermediate existence).”