俱舍論疏 21.28

21.28

「論曰至名順上分」，結釋也。此以不超上界、順益上界，故名順上分結。則是上界為上分也。《正理論》云「如是五種體有八物，掉舉等三二界別故，上二界別成六，唯修所斷名順上分。順益上分故，名順上分結。要斷見所斷，彼方現行故。見所斷惑未永斷時，亦能資彼令順下分，故未斷見惑時，上界二貪及掉舉、慢、無明有力，資令却生下界，故要永斷見所斷惑方現行者名順上分。」又云「於少是結，謂聖者於少非結。謂異生有位是結，謂已離欲貪；有位非結，謂未離欲貪。」又云「掉舉擾惱三摩地故，於順上分建立為結。即由此理順上分中不說惛沈，順等持故。」《婆沙》云「問：何故唯修所斷立為順上分結？答：令趣上生名順上分。見所斷結亦令墮下，故不立為順上分結。復次上人所行名順上分。上人是聖，非諸異生，見所斷結唯異生起，故不立為順上分結。於聖者中，唯不還者所起諸結立順上分。問：因論生論。何故預流及一來者所起諸結非順上分？答：順上分者，謂趣上生，預流、一來所起諸結亦令生下，故不立為順上分結。」

On the text from "The Śāstra says" to "they are named 'according with the higher division'": this concludes the explanation. This is because they do not allow one to transcend the higher realms and they facilitate and augment the higher realms; hence they are named "fetters that accord with the higher division". That is, the higher realms are the higher division. The *Nyāyānusāra* says: "These five kinds have eight substantial entities, because the three beginning with restlessness differ between the two realms; differentiated by the upper two realms they become six, and being abandoned only by cultivation they are named 'according with the higher division'. Because they facilitate and augment the higher division, they are named fetters that accord with the higher division. This is because it is only after abandoning what is to be abandoned by seeing that they manifest. When the afflictions to be abandoned by seeing have not yet been permanently abandoned, they can also support them so that they accord with the lower division. Therefore, when the afflictions of seeing have not yet been abandoned, the two desires of the higher realms as well as restlessness, conceit, and ignorance have the power to support one in being reborn down in the lower realm. Hence, it is only those that manifest after what is to be abandoned by seeing has been permanently abandoned that are called 'according with the higher division'." It also says: "For a few they are fetters, meaning for noble ones; for a few they are not fetters, meaning for ordinary worldlings. In certain states they are fetters, meaning when one has already parted from desire for sensual pleasures; in certain states they are not fetters, meaning when one has not yet parted from desire for sensual pleasures." It also says: "Because restlessness disturbs and troubles samādhi, it is established as a fetter among those according with the higher division. By this exact reasoning, torpor is not mentioned among those according with the higher division, as it accords with equipoise." The *Vibhāṣā* says: "Question: Why are only those to be abandoned by cultivation established as fetters according with the higher division? Answer: Those that cause one to go to higher rebirth are named according with the higher division. The fetters to be abandoned by seeing also cause one to fall below, so they are not established as fetters according with the higher division. Furthermore, that which is practiced by superior persons is named according with the higher division. Superior persons are noble ones, not ordinary worldlings; the fetters to be abandoned by seeing arise only in ordinary worldlings, so they are not established as fetters according with the higher division. Among noble ones, only the fetters that arise in non-returners are established as according with the higher division. Question, giving rise to further discussion: Why are the fetters that arise in stream-enterers and once-returners not according with the higher division? Answer: Those according with the higher division are those that cause one to go to higher rebirth; the fetters that arise in stream-enterers and once-returners also cause rebirth below, so they are not established as according with the higher division."