俱舍論疏 24.161

24.161

論「非寂靜故至翻此應釋」，明六行名義也。《正理論》云「諸下地中由多掉舉，寂靜微劣故名為麁。雖大劬勞暫令掉舉勢用微劣，仍不能引美妙樂生，故名為苦。有極多種災害拘礙，及能覆障令無功能見出離方，故名為障。諸上地中不作功用，掉舉微劣故名為靜。不設劬勞掉舉微劣，引生勝樂故名為妙。於下地中所有災害，能決定見心不生欣，及能越彼故名為離。應知此中已兼顯示無間、解脫行相，各三相翻而生，如其次第。謂無間道緣下為麁，解脫道中緣上為靜。餘相翻起，如次應知。」然離染時起則不定，世俗無間及解脫道能離下等九品染故，應知亦有九品差別。《正理論》云「離第四靜慮八解脫道未來所修麁等三行，緣第四定及緣空處。然非合緣，以界別故。」自餘同《婆沙》。此中一類譬喻論師，為欲顯成分別論義作如是說：無有異生實斷煩惱，有退失故。與大乘同。

The treatise says: 'Because they are not tranquil, up to: they should be explained as the inverse of this'—this clarifies the names and meanings of the six aspects. The Nyāyānusāra states: 'In the lower stages, because there is much restlessness (auddhatya) and tranquility is weak and inferior, they are called gross (audārika). Although with great effort restlessness is temporarily rendered weak and inferior in power, still it cannot induce exquisite bliss to arise; hence it is called painful (duḥkha). There are extremely numerous perils and constraints, and they can obstruct and conceal so that one lacks the capability to see the way of escape; hence they are called obstacles (pratigha). In the higher stages, without exerting effort, restlessness is weak and inferior; hence they are called tranquil (śānta). Without applying effort, restlessness is weak and inferior, and they induce superior bliss; hence they are called sublime (praṇīta). With respect to all the perils in the lower stages, one can definitively see them so that the mind does not take delight in them, and can transcend them; hence they are called escape (niḥsaraṇa). It should be known that herein it is also concurrently shown that the aspects of the unobstructed path and the path of deliverance each arise as the inverses of the three, in their proper order: namely, the unobstructed path takes the lower as gross, and the path of deliverance takes the higher as tranquil. The remaining aspects arise as inverses, as should be understood respectively.' However, when abandoning defilements their arising is not fixed; because the mundane unobstructed path and path of deliverance can abandon the nine grades of defilements of the lower stages and so forth, it should be known that there are also differences among nine grades. The Nyāyānusāra states: 'The three aspects—gross and so forth—cultivated in the future during the eight paths of deliverance that abandon [the defilements of] the fourth dhyāna take the fourth dhyāna and the stage of boundless space as objects. Yet they do not take them jointly as objects, because the realms are different.' The rest is the same as the Vibhāṣā. Here, a group of Sautrāntika masters, wishing to establish the doctrine of the Vibhajyavādins, speak as follows: "There are no ordinary worldlings who genuinely sever defilements, because they are subject to falling back." This is the same as the Mahāyāna.