俱舍論記 28.156

28.156

「於此四中至唯從此生」者，釋第五、第六句。如文可知。若依《婆沙》一百六十五淨生無漏中云「此但從順決擇分。有說：亦從順勝進分。」雖無評家，以前解為正。故《正理》七十八云「應知此中決定義者，謂諸聖道必此無間生，非此無間必能生聖道。若異此者，是則應說：唯世第一法名順決擇分（已上論文）。」又諸論皆言順決擇分能生聖道。問：無漏復能生幾分耶？解云：生後二分。故《正理》七十八云「無漏無間何分現前？有說：通三，除順退分。理實唯二，謂後二種。」又《婆沙》一百六十五無漏生淨中云「如是說者，漸次入時亦與勝進分為等無間，超越入時唯與順決擇分為等無間。問：何故超越入時唯順決擇分與無漏道互為等無間緣，餘時不爾？答：於超越時唯有猛盛堅固善根，能相引發順決擇分猛盛堅固，餘分不爾。」問：若順退分能順煩惱，如已離此地染退起此地染。退分既捨，從何生惑？解云：從住分生。故《正理》七十八云「若順煩惱名順退分，諸阿羅漢寧有退理？非彼猶有順退分定可令現行，離染捨故。雖有此難，而實無違，謂順住中有順退者，亦得建立順退分名，從彼有退。如前已說。」又《婆沙》一百六十五云「淨定等，無間煩惱現在前者，當知此從順退分、或順住分起，由已離、未離自地染者，起自地煩惱有差別故。」以此文證故知，有從住分亦生煩惱。

"Among these four ... only from this is it produced" explains the fifth and sixth lines. It can be understood from the text. According to fascicle 165 of the Mahāvibhāṣā, regarding pure producing anāsrava, it says: "This is only from that conducive to penetration (nirvedhabhāgīya). Some say: It is also from that conducive to special progress." Although there is no critical decision by the arbiter, the former explanation is correct. Thus the Nyāyānusāra, fascicle 78, says: "One should know that the definitive meaning here is: all noble paths are necessarily produced immediately after this, but it is not the case that immediately after this [division] the noble path is necessarily produced. If it were otherwise, then one ought to say that only the supreme worldly dharmas (laukikāgradharma) are named conducive to penetration (end of śāstra passage)." Moreover, all treatises state that that which is conducive to penetration can produce the noble path. Question: Again, how many divisions can the anāsrava produce? Explanation: It produces the latter two divisions. Thus the Nyāyānusāra, fascicle 78, says: "Immediately after the anāsrava, which division becomes manifest? Some say: It encompasses three, excluding that conducive to deterioration (hānabhāgīya). In truth, there are only two, namely the latter two kinds." Furthermore, fascicle 165 of the Mahāvibhāṣā, under anāsrava producing the pure, states: "As it is stated: when entering gradually, it also serves as the equal and immediate antecedent condition (samanantara-pratyaya) for that conducive to special progress; when entering by leaping, it serves as the equal and immediate antecedent condition only for that conducive to penetration. Question: Why is it that when entering by leaping, only that conducive to penetration and the anāsrava path serve mutually as equal and immediate antecedent conditions, while at other times it is not so? Answer: At the time of leaping, there are only intense and firm roots of wholesome virtue capable of mutual induction; that which is conducive to penetration is intense and firm, whereas the other divisions are not so." Question: If that which is conducive to deterioration is conducive to affliction, as when one who has already become detached from the defilements of this stage falls back and gives rise to the defilements of this stage, then since the division conducive to deterioration has already been abandoned, from what do defilements arise? Explanation: They arise from the division conducive to stability (sthitibhāgīya). Thus the Nyāyānusāra, fascicle 78, says: "If what is conducive to affliction is named conducive to deterioration, how could arhats possibly fall back? For they no longer possess concentration conducive to deterioration that could be made active, since it is abandoned upon detachment from defilement. Although there is this objection, in truth there is no contradiction: that which is within that conducive to stability that tends toward deterioration may also be designated with the name conducive to deterioration, and from that there is falling back. As has been stated previously." Furthermore, the Mahāvibhāṣā, fascicle 165, states: "When defilement becomes manifest immediately following pure concentration, etc., one should know that this arises from that conducive to deterioration or that conducive to stability, because there is a difference in giving rise to the defilements of one's own stage between those who have become detached from and those who have not become detached from the defilements of their own stage." By the testimony of this text, we know that defilement also arises from the division conducive to stability.