俱舍論記 25.69

25.69

「論曰至諸位各一」者，釋初三句。無學練根轉一一姓，各九無間、九解脫道。如得應果，以九無間、九解脫道斷有頂惑，鈍根久習學、無學道所成堅故。有學練根轉一一姓，各一無間、一解脫道。如得初預流果，以一無間、一解脫道斷上界見惑，非久串習易可轉故。故《正理》云「然無學位修練根時，道數所修如斷有頂。若有學位修練根時，道數所修如斷上界見道所斷，由彼但與隣得果時道相似故（已上論文）。」彼加行道學、無學位，轉一一姓各一加行。若無學位，一加行、九無間、九解脫。若學位，一加行、一無間、一解脫。問：無學鈍根，學、無學道所成堅故，用九無間、九解脫道。有學鈍根，世、出世道亦成堅故，應還用九。解云：無學練根皆於應果，有學練根皆於初果。又於無學二聖所成，學乃一凡，不可為例。問：二道所成俱可昇進，亦二道所成皆可退耶？解云：求勝心猛二持亦轉，趣劣心漫二成不退。問：凡位練根加行、無間、解脫如何？答：如《婆沙》六十八云「評曰：相應行地諸轉根者，雖不捨劣得勝品根，而得勝時劣品種姓不現行故，亦名為捨。故轉退法種姓等起思法種姓等時，用多加行引一無間、一解脫道而得轉根，亦不違理，修習煖等非久遠故、有漏加行難成辨故。若轉趣餘乘無無間、解脫，時經久遠乃成辨故（解云：相應地謂煖等四善根）。」又《正理》七十云「我所承稟諸大論師咸云：練根皆為遮遣見、修斷惑力所引發無覆無記無知現行，故學位中修練根者，正為遮遣見惑所發。無學位中修練根者，正為遮遣修惑所發。如如斷彼能發惑時，所起無間、解脫多少，如是如是斷彼所發無知現行道數亦爾。是故無學修練根時，用九無間、九解脫道；學位練根，二道各一。然見、修惑所發無知，隨所障殊有多品類，故轉退等成思等時，諸道現前各有所遣，由此無有超得勝姓（已上論文）。」解云：學位練根雖亦能遣修惑所發，正為遮遣見惑所發，故一無間、一解脫道。無學練根雖亦能遣見惑所發，正為遮遣修惑所發，故九無間、九解脫道。

"The treatise states... one in each stage" explains the first three lines. For an aśaikṣa refining the faculties to transform each lineage, there are nine uninterrupted paths and nine liberation paths for each. Just as when attaining the fruit of arhatship, one cuts off defilements of the Bhavāgra through nine uninterrupted paths and nine liberation paths, because dull faculties have long been practiced and firmly consolidated by the paths of the śaikṣa and aśaikṣa. For a śaikṣa refining the faculties to transform each lineage, there are one uninterrupted path and one liberation path for each. Just as when attaining the initial fruit of stream-entry, one cuts off the defilements abandoned by seeing in the higher realms through one uninterrupted path and one liberation path, because they have not been practiced for a long time and are easily transformed. Hence the Nyāyānusāra states: "However, when refining the faculties in the stage of the aśaikṣa, the number of paths cultivated is like cutting off [the defilements of] Bhavāgra. If refining the faculties in the stage of the śaikṣa, the number of paths cultivated is like cutting off what is abandoned by the path of seeing in the higher realms, because they are only similar to the paths adjacent to the attainment of the fruit (end of treatise text)." Their preparatory paths (prayogamārga) in the stages of śaikṣa and aśaikṣa have one preparation for transforming each lineage. In the stage of the aśaikṣa, there is one preparation, nine uninterrupted [paths], and nine liberations. In the stage of the śaikṣa, there is one preparation, one uninterrupted [path], and one liberation. Question: If the dull faculties of an aśaikṣa are firmly consolidated by the paths of śaikṣa and aśaikṣa, using nine uninterrupted and nine liberation paths, then since the dull faculties of a śaikṣa are also firmly consolidated by worldly and supramundane paths, should they not also use nine? Explanation: Refining the faculties of an aśaikṣa is in every case at the fruit of arhatship; refining the faculties of a śaikṣa is in every case at the initial fruit. Furthermore, in the aśaikṣa it is consolidated by two noble ones, whereas in the śaikṣa it is by one ordinary being, so they cannot be made analogous. Question: Since that which is consolidated by two paths can both advance, can that which is consolidated by two paths also both fall away? Explanation: When the mind seeking the superior is fierce, even what is held by two transforms; when the mind tending toward the inferior is diffuse, what is formed by two does not fall away. Question: In the ordinary stage, what are the preparation, uninterrupted, and liberation paths when refining the faculties? Answer: As the Vibhāṣā says in fascicle 68: "Evaluation: For all those transforming faculties in the stages of practice associated [with the roots of goodness], although they do not abandon inferior faculties to obtain superior faculties, nevertheless, when obtaining the superior, the lineage of the inferior does not become active, and hence it is also called abandoning. Therefore, when transforming the lineage of the dharma of falling away and so on to produce the lineage of the dharma of reflection and so on, using many preparations to induce one uninterrupted path and one liberation path to achieve the transformation of faculties does not contradict reason, because the cultivation of heat (uṣmagata) and so on has not been for long, and contaminated preparations are difficult to accomplish. If one transforms toward other vehicles, there are no uninterrupted and liberation paths, and it is accomplished only after a long time (Explanation: 'associated stages' refers to the four roots of goodness, heat and the rest)." Furthermore, the Nyāyānusāra fascicle 70 states: "The great treatise masters from whom I received transmission all say: Refining the faculties is entirely to ward off the active manifestation of unhindered, neutral ignorance induced by the force of defilements abandoned by seeing and cultivation. Therefore, cultivating the refinement of faculties in the stage of the śaikṣa is specifically to ward off that which is induced by defilements of seeing. Cultivating the refinement of faculties in the stage of the aśaikṣa is specifically to ward off that which is induced by defilements of cultivation. Just as when cutting off those defilements capable of inducing [ignorance], there are corresponding numbers of uninterrupted and liberation paths arisen, so too is the number of paths cutting off the active manifestation of ignorance induced by them. Therefore, when an aśaikṣa cultivates the refinement of faculties, nine uninterrupted paths and nine liberation paths are used; when refining faculties in the stage of the śaikṣa, there is one of each of the two paths. However, the ignorance induced by defilements of seeing and cultivation has many grades according to what it obstructs; therefore, when transforming falling away and the like to become reflection and the like, as the paths become present, each has that which it wards off; hence one cannot skip over to attain a superior lineage (end of treatise text)." Explanation: Although refining the faculties in the stage of the śaikṣa can also ward off that which is induced by defilements of cultivation, it is specifically to ward off that which is induced by defilements of seeing, and therefore has one uninterrupted path and one liberation path. Although refining the faculties of an aśaikṣa can also ward off that which is induced by defilements of seeing, it is specifically to ward off that which is induced by defilements of cultivation, and therefore has nine uninterrupted paths and nine liberation paths.