俱舍論疏 24.5

24.5

論「一由斷惑至三二生故」，釋也。斷三、四品，不言一、二、五者，以趣果心強故。若斷五必斷六，及無斷一、二品而命終者。故《婆沙》五十三云「謂瑜伽師得初果已，為斷欲界修所斷結起大加行，必無未斷一大品結有死生故。如斷五品，必無未斷第六品結有死生義。家家等三有死生故，此中偏說。」《婆沙》六十四云「生欲界聖者有三事命終：一全離染、二全退、三分離染而命終。異生但有二事命終：一全離染、二全退，無分離染而命終者。生色界聖者有二事命終：一全離染、二分離染，無有退者，色、無色界無退義故。異生但有一事，謂全離染，彼無退故，無分離染而命終故。生無色界聖者、異生，應知亦爾。問：何故聖者有分離染而命終，異生不爾？答：以諸聖者有無漏定，任持相續令極堅固。異生但有世俗諸定，任持相續非極堅固（云云多釋）。」問：《婆沙》三十二云「預流者趣一來果時，不起定者，加行道時於欲界六生得非擇滅；若起定者，要至第六無間道時，於欲六生得非擇滅。」若斷五必斷六者，何故出定斷惑不至第五品無間道，六生得非擇滅？答：無斷五品不退於此命終為家家等，不進為一來於此位中而命終者，故出定者不至第五品得六生非擇滅者，以容退故。二由成根，謂三、四品對治道也。三由受生，更受欲有三、二生故。

The treatise says, "First, due to the abandonment of defilements... three or two births." This explains them. It speaks of abandoning three or four categories, and does not mention one, two, or five, because the mind directed toward the fruit is powerful. If one abandons five, one definitely abandons six; and no one passes away while having abandoned only one or two categories. Therefore the *Vibhāṣā*, fascicle 53, states: "When a yogin, having attained the first fruit, undertakes great exertion in order to abandon the fetters of the desire realm abandoned by cultivation, there is definitely no dying and being reborn without having abandoned a major category of fetters. Just as having abandoned five categories, there is definitely no dying and being reborn without having abandoned the sixth category of fetters. Because the three types such as the kulāṅkula undergo dying and being reborn, they are specifically mentioned here." The *Vibhāṣā*, fascicle 64, states: "A noble one born in the desire realm dies under three circumstances: first, complete detachment from passion; second, complete regression; third, dying with partial detachment from passion. An ordinary person dies under only two circumstances: first, complete detachment from passion; second, complete regression; there is none who dies with partial detachment from passion. A noble one born in the form realm dies under two circumstances: first, complete detachment from passion; second, partial detachment from passion; there is none who regresses, because in the form and formless realms there is no regression. An ordinary person dies under only one circumstance, namely complete detachment from passion, because they do not regress and do not die with partial detachment from passion. The same should be known for noble ones and ordinary persons born in the formless realm. Question: Why do noble ones die with partial detachment from passion while ordinary persons do not? Answer: Because noble ones possess undefiled samādhi, which sustains their mental continuity and makes it exceedingly firm. Ordinary persons possess only mundane samādhi, which sustains their mental continuity without it being exceedingly firm (with various further explanations)." Question: The *Vibhāṣā*, fascicle 32, states: "When a stream-enterer progresses toward the fruit of the once-returner, if they do not emerge from samādhi, at the preparatory path they attain non-analytical cessation regarding the six births in the desire realm; if they emerge from samādhi, they must reach the uninterrupted path of the sixth category before attaining non-analytical cessation regarding the six births in the desire realm." If abandoning five definitely entails abandoning six, why is it that when emerging from samādhi to abandon defilements, if one does not reach the uninterrupted path of the fifth category, one does not attain non-analytical cessation regarding the six births? Answer: No one who abandons five categories without regressing dies at this stage to become a kulāṅkula or the like, nor does anyone fail to advance to once-returner and die in this position; therefore, one who emerges from samādhi does not attain non-analytical cessation regarding the six births until reaching the fifth category, because regression is possible. Second, "due to the perfection of faculties" refers to the counteractive paths against the three or four categories. Third, "due to undergoing birth" refers to undergoing three or two more births in the desire realm.