俱舍論疏 24.10

24.10

論「二人家家至或二或三」，釋人家家。或一洲處受三、二生，或二或三洲處受三生等。論中既云家家總二，謂天及人。以此故知，二攝一切家家盡也。《正理論》云「應知總有二種家家。若天家家受三生者，人間受二、天上受三。受二生者，人一、天二。」今詳文意，明家家二生者，即於天上二生等，不是天一、人一合為二生。若合為二生，即與一來無別。亦證二生家家，天二人一不是天、人各二。又《婆沙》三十六云「七生天上七生人中者，此依圓滿預流而說。故人、天有等受七生。然有預流，人、天生別，謂天七人六、或人七天六、或天六人五、或人六天五、或天五人四、或人五天四、或天四人三、或人四天三、或天三人二、或人三天二、或天二人一、或人二天一。此中且說極多生者，故說預流人天各七。」准此論文，唯說天二人一等就不同說。亦有天二人二等，義亦無違。又准有部，斷惑唯分九品，不言有斷半品惑等。又准家家，若斷三品餘有三生，若斷四品餘有二生，即是斷上三四品惑，此非唯減一生半生。《正理論》云「若有七生，不必滿七。非家家位中間涅槃，何類所攝？攝屬七生，七中極聲顯極多故。由此已顯生未滿前得般涅槃，亦是彼攝。根最鈍者具經七生，非諸利根生定滿七。」准此故知，經生斷惑是七生攝。准上論文，家家言斷三、四品惑餘三、二者，亦據極說。此中非無滅三、二生。若斷三品經一生已，總斷餘結入涅槃者，亦是三生家家攝也。二生家家，其義亦爾。詳諸經、論說二家家，謂天家家、人家家者。若等不等生者，皆得名人天家家。若等生者，據得道及涅槃者為名；若不等生者，據生多感處為名。斷三四品餘三、二生者，據根本者說。言天一人二等，據不滿三、二生斷惑者說。問：何故說斷上品惑減生即多，斷中下惑減生漸少？又減生對惑相對如何？答：准具惑七生，斷三餘三。斷四餘二、斷六餘一，准配可知，然非剋定。既斷七八品俱有半生，故知餘品通融亦非剋定。然預流者具九品惑受於七生，一一生中九品惑潤。具六品惑受三生者，一一生中用六品潤，不分品別，潤生不同。然此但由煩惱多少，生有增減。古今妄釋增減生義，亦煩不述。然所受生若多若少，所有牽引之業在凡時造，非聖位也。《正理論》云「此三、二生由異生位造作及增長，感三、二生業。非諸聖者於聖位中更能新作牽後有業，以背生死向涅槃故。由此契經說：諸聖者唯受故業，更不造新。」《婆沙》五十三云「一師造，一師不造。」兩說之中然無評也。准《正理》引經，不造為正。五淨居天，若造新業、不造新業，後當分別。今應更述具緣多少。在凡位中先斷三、四，於住果位闕於治根。若次第人斷三、四品生未定者，闕三、二生。七生之人至第四生，復雖三、二生，闕三、四品惑。三生家家至第二生，非二生家家斷三品惑故。

The commentary states: "As for the two types of humans who go from family to family … or two or three births," which explains humans who go from family to family (kulaṃkula). They take three or two births in a single continent, or take three births, etc., in two or three continents. Since the commentary mentions that those who go from family to family are twofold in total—namely, devas and humans—one knows from this that these two categories fully subsume all practitioners who go from family to family. The Nyāyānusāra states: "One should know that there are two kinds of practitioners who go from family to family in total. If a deva who goes from family to family takes three births, they take two in the human realm and three in the heavens. For one who takes two births, there is one among humans and two in the heavens." Now, examining the intention of the text: to explain one who goes from family to family with two births means that they take two births in heaven, etc.; it does not mean that one in heaven and one among humans combine to make two births. If combined to make two births, there would be no distinction from a once-returner (sakṛdāgāmin). This also proves that for one who goes from family to family with two births, having two in heaven and one among humans does not mean two each in heaven and among humans. Furthermore, the Vibhāṣā, fascicle 36, states: "'Seven births in the heavens and seven births among humans' is said in reliance upon the complete stream-enterer (srotaāpanna). Therefore, humans and devas equally take seven births. However, there are stream-enterers whose human and deva births differ: namely, seven in heaven and six among humans; or seven among humans and six in heaven; or six in heaven and five among humans; or six among humans and five in heaven; or five in heaven and four among humans; or five among humans and four in heaven; or four in heaven and three among humans; or four among humans and three in heaven; or three in heaven and two among humans; or three among humans and two in heaven; or two in heaven and one among humans; or two among humans and one in heaven. Here, speaking provisionally of the maximum number of births, it is said that stream-enterers take seven each in heaven and among humans." According to this text of the treatise, stating only two in heaven and one among humans, etc., is explained in terms of inequality; that there are also two in heaven and two among humans, etc., does not conflict with the meaning. Furthermore, according to the Sarvāstivāda school, the severing of defilements is divided strictly into nine grades, with no mention of severing half a grade of defilement, and so forth. Furthermore, according to the doctrine of going from family to family, if one severs three grades, three births remain; if one severs four grades, two births remain: this means severing the upper three or four grades of defilements, not merely reducing one birth or half a birth. The Nyāyānusāra states: "If there are seven births, one does not necessarily complete all seven. Which category subsumes those who attain nirvāṇa in the interim while not yet at the stage of going from family to family? They are subsumed under the category of seven births, because the word 'utmost' among the seven indicates the maximum. Through this it has already been clarified that those who attain parinirvāṇa before their births are exhausted are also subsumed under that. Only those of the dullest faculties undergo all seven births; those of sharp faculties do not necessarily complete all seven births." Based on this, one knows that severing defilements across births is subsumed under the seven births. According to the treatise text above, when it says that for one who goes from family to family, severing three or four grades of defilements leaves three or two [births], this is also stated based on the maximum. It is not the case that there is no cessation after three or two births. If, having severed three grades and passed through one birth, one completely severs the remaining fetters and enters nirvāṇa, one is also subsumed under those who go from family to family with three births. The meaning is the same for those who go from family to family with two births. Carefully examining the scriptures and treatises which state that there are two types of practitioners who go from family to family—namely, devas who go from family to family and humans who go from family to family: whether their births are equal or unequal, all may be called deva or human practitioners who go from family to family. If their births are equal, their designation is based on where they attain the path and nirvāṇa; if their births are unequal, their designation is based on the realm where they experience more births. The statement that severing three or four grades leaves three or two births is made based on the primary cases. The statement about one in heaven and two among humans, etc., is made based on those who sever defilements before completing three or two births. Question: Why is it said that severing superior grades of defilements reduces many births, while severing intermediate and inferior grades reduces births progressively fewer? Furthermore, how does the reduction of births correlate with the defilements? Answer: Based on having all defilements and undergoing seven births, severing three leaves three, severing four leaves two, and severing six leaves one; the correlation can be known accordingly, yet it is not rigidly fixed. Since both severing seven or eight grades leave half a birth, one knows that the remaining grades are flexible and not rigidly fixed. Now, a stream-enterer possesses all nine grades of defilements and undergoes seven births, each birth being moisturized by all nine grades of defilements. One who possesses six grades of defilements and undergoes three births uses six grades to moisturize each single birth; without distinguishing grades, the moisturizing of birth is not differentiated. Thus, solely due to the greater or lesser amount of defilements, births increase or decrease. The confused explanations of the meaning of increasing and decreasing births by past and present commentators are tedious, so I will not relate them. However, whether the births taken are many or few, all the projecting karma was created during the stage of an ordinary person (pṛthagjana), not in the noble stage. The Nyāyānusāra states: "These three or two births are due to the creation and accumulation of karma projecting three or two births in the stage of an ordinary person. It is not that noble ones can freshly create new karma that projects future existence in the noble stage, because they have turned their backs on saṃsāra and face toward nirvāṇa. Hence the sūtra states: 'All noble ones only experience past karma; they do not create anew.'" Fascicle 53 of the Vibhāṣā says: "One master holds that they create it; another master holds that they do not." Between the two explanations, there is no decisive verdict. Following the Nyāyānusāra's citation of the scripture, non-creation is correct. Whether the five Śuddhāvāsa heavens create new karma or do not create new karma will be differentiated later. Now one should further recount the number of complete conditions. One who in the stage of an ordinary person has previously severed three or four [grades] lacks the antidote faculties when abiding in the fruit stage. For a gradual practitioner who has severed three or four grades but whose births are not yet fixed, the three or two births are lacking. For a person of seven births arriving at the fourth birth, although there are again three or two births, they lack the three or four grades of defilements. For one who goes from family to family with three births who arrives at the second birth, they are not one who goes from family to family with two births, because they have severed three grades of defilements.