俱舍論記 24.72

24.72

「謂下中上至令感淨居」者，答。一下、二中、三上、四上勝、五上極，品差別故。此中初品據成滿時三心現前便得成滿，第二品成滿更有三心加前為六，第三品成滿更有三心加前為九，第四品成滿更有三心加前為十二，第五品成滿更有三心加前為十五。故《婆沙》一百七十五云「此一一品於成滿位皆有三心，一心有漏，二心無漏。如是總有十五心，五心有漏，十心無漏（已上論文）。」又解：初品最劣，修至三心即得成滿。第二品漸勝，至起三心猶為加行，更起三心方始成滿，并說近加行，故言第二有六心也。後三品心，准釋可知。故《正理》六十五云「此中初品三心現前便得成滿，謂初無漏，次起有漏，後起無漏。第二中品，六心現前方得成滿，謂二有漏，為四無漏之所雜修。如是所餘，隨其次第有九、十二、十五念心，如應現前方得成滿（已上論文）。」雖有兩解，前解為勝。真諦亦同前解。又《正理》云「如是十五有漏、無漏心，皆是先來未曾得今得。有餘師說：初五無漏是從先來未得今得，餘十皆是曾所得心，前五現前時已未來修故。」《正理》所說皆非正義，故《婆沙》一百七十五「有說：五是未曾得，十是曾得。謂前五現在前時，餘十未來修故。有說：十是未曾得，五是曾得。謂前十現在前時，後五未來修故。」如是說者此則不定，或有十五皆未曾得，或有十五皆是曾得，或有少分曾得、少分未曾得。又云「如是說者，此即不定。或有不起定，能十五心相續而轉。或復起定，於中或有起三心已而便起定、或有起六心已而便起定、或有起九心已而便起定、或有起十二心已而便起定，是故於彼五品中間或起、不起雜修成滿。」又《婆沙》云「如是說者，能雜修作十六行相，所雜修或作十六行相、或作餘行相，謂無量、解脫、勝處（已上論文）。」如是五品雜修靜慮，如其次第感五淨居。應知此中前後無漏勢力，熏修中間有漏令感淨居，非無漏感，棄背有故。以因有五品，故淨居唯五。故《婆沙》一百七十五云「有說：雜修靜慮有五品故，所感淨居亦唯有五。問：則雜修靜慮何故唯五，不增不減？答：雜修勢力唯爾所故，如見道十五心勢力唯爾所不增不減。如是雜修靜慮勢力亦十五心而無增減。」廣如彼說。

"Namely, inferior, middling, superior, [...] making them project the Śuddhāvāsa": this answers. Because of the distinction of grades, namely: first, inferior; second, middling; third, superior; fourth, superior-excellent; and fifth, superior-culminating. Herein, as for the first grade, based on the time of completion, when three moments of mind become manifest, it attains completion; when the second grade reaches completion, there are three further moments of mind, which, added to the previous ones, make six; when the third grade reaches completion, there are three further moments of mind, which, added to the previous ones, make nine; when the fourth grade reaches completion, there are three further moments of mind, which, added to the previous ones, make twelve; when the fifth grade reaches completion, there are three further moments of mind, which, added to the previous ones, make fifteen. Therefore the Mahāvibhāṣā, fascicle 175, states: "Each one of these grades, at the stage of completion, has three moments of mind: one moment of sāsrava mind and two moments of anāsrava mind. Thus altogether there are fifteen moments of mind: five moments of sāsrava mind and ten moments of anāsrava mind" (end of quote from the treatise). Another interpretation states: the first grade is the most inferior; when cultivated to three moments of mind, it achieves completion. The second grade is progressively superior; when three moments of mind are brought forth, they are still preparatory, and bringing forth three further moments of mind only then constitutes completion; since this includes the proximate preparatory stage, it is said that the second has six moments of mind. The moments of mind of the latter three grades may be understood by analogy with this explanation. Therefore the Nyāyānusāra, fascicle sixty-five, states: "Herein, when three moments of mind of the first grade become manifest, it achieves completion—namely, first an anāsrava arises, next a sāsrava arises, and later an anāsrava arises. When six moments of mind of the second, middling grade become manifest, only then does it achieve completion—namely, two sāsrava are mixedly cultivated by four anāsrava. In the same way, the remaining, in their proper order, have nine, twelve, and fifteen moments of mind, achieving completion only when they become manifest as appropriate" (end of quote from the treatise). Although there are two interpretations, the former interpretation is superior. Paramārtha also agrees with the former interpretation. Furthermore, the Nyāyānusāra states: "These fifteen sāsrava and anāsrava moments of mind are all obtained now, having never been obtained before. Other masters say: the first five anāsrava are obtained now, having never been obtained before, while the remaining ten are all minds that were previously obtained, because when the first five became manifest, they had already been cultivated in future." What the Nyāyānusāra states is not the orthodox position; therefore the Mahāvibhāṣā, fascicle 175, says: "Some say: five have never been obtained, and ten were previously obtained; this means that when the first five become manifest, the remaining ten are cultivated in future. Some say: ten have never been obtained, and five were previously obtained; this means that when the first ten become manifest, the latter five are cultivated in future." According to the definitive statement, this is indeterminate: either all fifteen have never been obtained, or all fifteen were previously obtained, or a small portion was previously obtained and a small portion was never obtained before. It also says: "According to the definitive statement, this is indeterminate. There may be those who, without emerging from absorption, are able to continue in unbroken succession through the fifteen moments of mind. Or there may be those who emerge from absorption: among them, some emerge from absorption after having brought forth three moments of mind; some emerge from absorption after having brought forth six moments of mind; some emerge from absorption after having brought forth nine moments of mind; some emerge from absorption after having brought forth twelve moments of mind; therefore, in the intervals among those five grades, they may either emerge or not emerge, bringing mixed cultivation to completion." Furthermore, the Mahāvibhāṣā states: "According to the definitive statement, the cultivators take the sixteen aspects (ākāra) as their object; the cultivated may take the sixteen aspects as their object, or they may take other aspects as their object, namely the immeasurables (apramāṇa), liberations (vimokṣa), and stations of mastery (abhibhvāyatana)" (end of quote from the treatise). In this way, the five grades of mixedly-cultivated dhyānas project the five Śuddhāvāsa in their proper order. It should be understood that herein, through the momentum of the preceding and succeeding anāsrava, the intermediate sāsrava is perfumed and cultivated, causing it to project the Śuddhāvāsa; it is not projected by the anāsrava, because [the anāsrava] turns its back on existence. Because the cause has five grades, the Śuddhāvāsa are only five. Therefore the Mahāvibhāṣā, fascicle 175, states: "Some say: because mixed cultivation of the dhyānas has five grades, the Śuddhāvāsa projected by it are also only five. Question: Why is the mixed cultivation of the dhyānas only fivefold, neither more nor less? Answer: Because the momentum of mixed cultivation is only that much, just as the momentum of the fifteen moments of mind in the path of vision (darśana-mārga) is only that much, neither more nor less. In the same way, the momentum of the mixedly-cultivated dhyānas is also fifteen moments of mind, without increase or decrease." It is as explained in detail there.