俱舍論記 24.6

24.6

「一由斷惑至三四品故」者，一由斷惑，斷欲修斷三、四品故。謂或於先異生位斷，或今預流進修位斷。三、四品，簡斷一品、二品、五品。雖有斷一品、二品、五品，或有出觀者，或有退者，必無中間經死生者，故無斷一品、二品、五品名家家者，所以得知無死生者。故《婆沙》五十三云「復次諸預流者，若斷欲界一、二品結，無死生義，故不說之。如斷五品，謂瑜伽師得初果已，為斷欲界修所斷結起大加行，必無未斷一大品結有死生故。如斷五品，必無未斷第六品結有死生義。家家等三有死生故，此中偏說。」准彼論文，故知斷一、二、五品必無中間有死生義。問：准《婆沙》文不言出觀亦不言退，如何得知出觀及退？答：如《婆沙》三十二云「預流者趣一來果時，不起定者，加行道時於欲六生得非擇滅；若起定者，要至第六無間道時於欲六生得非擇滅。一來者趣不還果時，不起定者，加行道時於欲一生得非擇滅；若起定者，要至第九無間道時於欲一生得非擇滅。」《婆沙》既不言第五無間道得欲六生非擇滅，又不言初無間道得二生非擇滅、第二無間道得三生非擇滅，明知品品皆可出觀、皆可退也。論言以斷第五必斷第六者，據不退者說。無中間有死生故，必於現身斷第六也。

[On the passage] from "First, by severing defilements" down to "three or four grades": first, by severing defilements, because one severs three or four grades of the kāmadhātu defilements to be abandoned through cultivation. That is, either severed previously in the state of an ordinary worldling, or severed now in the state of advancing cultivation as a stream-enterer. 'Three or four grades' excludes severing one grade, two grades, or five grades. Although there are those who sever one grade, two grades, or five grades, some emerge from meditative concentration, or some regress, yet there are definitely none who undergo death and rebirth in the interval; hence there are none who sever one grade, two grades, or five grades who are named kulaṃkula. How is it known that there is no death and rebirth? Therefore, the Mahāvibhāṣā, fascicle 53, states: "Furthermore, if stream-enterers sever one or two grades of fetters of the desire realm, there is no sense of death and rebirth, and therefore they are not spoken of. Just as with severing five grades: when the yogin, having attained the first fruit, undertakes great application to sever the fetters of the desire realm to be abandoned through cultivation, there is definitely no death and rebirth before severing a major grade of fetters. Just as when severing five grades, there is definitely no sense of death and rebirth before severing the sixth grade of fetters. Because the three types, including the kulaṃkula, undergo death and rebirth, they are specifically spoken of here." Conforming to that treatise text, we therefore know that when severing one, two, or five grades, there is definitely no sense of undergoing death and rebirth in the interval. Question: Conforming to the text of the Mahāvibhāṣā, it neither mentions emerging from meditative concentration nor mentions regression; how is it known that there is emerging from meditative concentration and regression? Answer: As the Mahāvibhāṣā, fascicle 32, states: "When a stream-enterer proceeds toward the fruit of a once-returner, if he does not arise from meditative concentration, at the time of the path of application he obtains apratisaṃkhyā-nirodha regarding six rebirths in the desire realm; if he arises from meditative concentration, it is only when he reaches the sixth uninterrupted path that he obtains apratisaṃkhyā-nirodha regarding six rebirths in the desire realm. When a once-returner proceeds toward the fruit of a non-returner, if he does not arise from meditative concentration, at the time of the path of application he obtains apratisaṃkhyā-nirodha regarding one rebirth in the desire realm; if he arises from meditative concentration, it is only when he reaches the ninth uninterrupted path that he obtains apratisaṃkhyā-nirodha regarding one rebirth in the desire realm." Since the Mahāvibhāṣā neither states that in the fifth uninterrupted path one obtains apratisaṃkhyā-nirodha regarding six rebirths in the desire realm, nor states that in the first uninterrupted path one obtains apratisaṃkhyā-nirodha regarding two rebirths or in the second uninterrupted path regarding three rebirths, it is clearly known that in every grade one may emerge from concentration, and in all of them one may regress. When the treatise states that because one severs the fifth grade one must sever the sixth, this is spoken from the perspective of one who does not regress. Because there is no death and rebirth in the interval, one certainly severs the sixth in the present life.