俱舍論疏 25.88

25.88

「論曰至可委信處」，明退果不命終也。《婆沙》六十一云「復次根本果位具五因緣，一捨曾得道、二得未曾得道、三證結斷一味得、四頓得八智、五一時修十六行相。故退果時未還得，無命終理。向中不爾，故退彼時雖未還得，有命終義。」《正理論》云「誰有退、誰無退耶？修不淨觀入聖道者，容有退失。修持息念入聖道者，必無退失。尊重止、觀，無貪、癡增，如次應知有退、無退。何界何趣容有退耶？唯欲三洲有退。六欲天處得聖果者，有說：利根故無有退，以有勝智能制伏心，背妙欲境入聖道故。有說：退者由闕資緣：或所依身不平等故：六欲天處二事並無。有鈍根隨信行姓生彼得聖，亦無退理。」又云「諸有退者為起惑退？為先退已或方現前？《品類足論》由三因起惑，謂未斷等。通云：此據具緣。亦有闕者，何心無間起惑退耶？且從無學起惑退者，若起色纏、無色纏退，唯從自地順退分定相應善心無間而起，非住欲界有上地攝無覆無記心現在前，唯除通果，然無從彼退。豈不順退分各於自地離染時捨，如何無學者未退起惑彼心現前？理實如是。然順住分品有三：一少順退、二少順進、三守自位。前言自地順退分定，即順住分中少分。順退者，少順退故，得順退名。然此定心與守自位多相涉故，順住分攝。諸有未失順退分者，彼心無間煩惱現前，若捨彼心從順住攝。少順退者，起順煩惱退。故於文義無所相違。若起欲纏而退失者，從自地善、無覆無記二心無間皆容現前。諸從學位智惑退者，起色、無色煩惱退時，若先全離此地染者，唯從此地順退分定相應善心無間而起；若未全離此地染者，從此地攝善，及染污二心無間皆容現前。起欲界而退失者，若先全離欲界繫染，從自地善、無覆無記二心無間皆容現前；若未全離欲界染者，從欲界善、染、無覆無記三心無間皆容現前。若未現前獲得清淨靜慮、無色，必無能起色，無色纏退失所得。彼或從彼無間起欲纏，退失所得。若現前得清淨靜慮，猶未現前得淨無色，必無能起無色纏退，起欲、色纏退失所得。若已現前獲得清淨靜慮、無色，通起欲、色、無色界纏退失所得。諸有退失先所得時，若起上纏現在前退，不生下善、不成下惑。若起下纏現在前退定失上善，定成上惑。復有欲令要失退已，後時對境惑方現前。」《婆沙》六十一「問：退起煩惱不？一說起煩惱，一說不起。評曰：此二說中前說為善。要起煩惱現在前時，乃成退失勝功德故。此說退位，若退性者，不必要起煩惱現前不退，無學位有退性者故。」

On the passage from “The text says” to “a place of trust”: this clarifies that upon falling away from the fruit, one does not die. Fascicle 61 of the Vibhāṣā says: “Furthermore, the fundamental stage of the fruit possesses five causal conditions: first, abandoning the path previously attained; second, attaining a path not previously attained; third, realizing the uniform acquisition of the cessation of fetters; fourth, suddenly attaining the eight knowledges; fifth, simultaneously cultivating the sixteen aspects. Therefore, when falling away from the fruit, before regaining it, there is no principle [by which] one dies. In the approaches [to the fruits] it is not so; therefore, when falling away from them, although one has not yet regained them, there is the possibility of death.” The Nyāyānusāra says: “Who has falling away, and who does not? One who enters the noble path having cultivated the contemplation of the impure may fall away. One who enters the noble path having cultivated mindfulness of breathing definitely does not fall away. Respecting calin-abiding or insight, and having an increase in non-attachment or non-delusion, should be known respectively as possessing falling away or non-falling-away. In which realms and which destinies is falling away possible? Falling away occurs only in the three continents of the desire realm. As for those who attain the noble fruit in the six desire-realm heaven stations, some say: because they have sharp faculties, they do not fall away, since they possess superior wisdom capable of subduing the mind and enter the noble path having turned their backs on exquisite objects of desire. Some say: those who fall away do so due to lacking supporting resources or due to an imbalance in the physical basis; in the six desire-realm heaven stations, both matters are absent. Even if one of dull faculties belonging to the lineage of following through faith is born there and attains the noble [state], there is also no principle of falling away.” It also says: “Does one who falls away do so by giving rise to afflictions? Or does one first fall away and only then do [afflictions] become manifest? The Prakaraṇapāda states that afflictions arise due to three causes, namely, that which is not yet abandoned, and so on. The resolution says: this refers to possessing all conditions; there are also cases where they are lacking. Immediately after which mind do afflictions arise causing falling away? As for falling away from the non-trainee [stage] by giving rise to afflictions: if one falls away by giving rise to the entanglements of the form or formless realms, it arises exclusively and immediately from a wholesome mind associated with concentration conducive to falling away of its own ground; it is not that an unobstructed neutral mind subsumed under a higher ground becomes manifest while abiding in the desire realm, except only for the result of supernormal power, yet one does not fall away from that. Is it not that the factors conducive to falling away are each abandoned when separating from the defilements of their respective grounds; how then, in a non-trainee who has not fallen away and gives rise to afflictions, could that mind become manifest? In principle, it is indeed so. However, there are three types of factors conducive to abiding: first, those slightly conducive to falling away; second, those slightly conducive to progress; third, those maintaining one’s own level. What was said earlier about the concentration conducive to falling away of one’s own ground refers precisely to a fraction among those conducive to abiding. Because it is slightly conducive to falling away, it receives the name ‘conducive to falling away.’ However, because this mind of concentration largely overlaps with maintaining one’s own level, it is subsumed under the factors conducive to abiding. In those who have not lost the factors conducive to falling away, afflictions become manifest immediately following that mind; if one abandons that mind, then from what is subsumed under abiding—that which is slightly conducive to falling away—one gives rise to afflictions conducive to falling away. Therefore, there is no contradiction with the text and meaning. If one falls away by giving rise to desire-realm entanglements, they can become manifest immediately following either of the two minds of its own ground: wholesome and unobstructed neutral. In all those falling away from the stage of the trainee due to defilements of knowledge: when falling away by giving rise to form and formless realm afflictions, if one has previously completely separated from the defilements of that ground, they arise exclusively and immediately from a wholesome mind associated with concentration conducive to falling away of that ground; if one has not yet completely separated from the defilements of that ground, they can become manifest immediately following both wholesome and defiled minds subsumed under that ground. If one falls away by giving rise to [afflictions of] the desire realm: if one has previously completely separated from the defilements bound to the desire realm, they can become manifest immediately following either of the two minds of its own ground: wholesome and unobstructed neutral; if one has not yet completely separated from the defilements of the desire realm, they can become manifest immediately following the three minds—wholesome, defiled, and unobstructed neutral—of the desire realm. If one has not presently obtained the pure dhyānas and formless [attainments], one definitely cannot give rise to the entanglements of the form and formless realms and fall away from what was attained; or else, immediately from that, one gives rise to desire-realm entanglements and falls away from what was attained. If one has presently obtained the pure dhyānas but has not yet presently obtained the pure formless [attainments], one definitely cannot give rise to formless entanglements and fall away; one gives rise to desire and form-realm entanglements and falls away from what was attained. If one has already presently obtained both pure dhyānas and formless [attainments], one may universally give rise to entanglements of the desire, form, and formless realms and fall away from what was attained. When falling away from what was previously attained, if one falls away with a higher entanglement becoming manifest, lower wholesome [minds] do not arise and lower afflictions are not accomplished. If one falls away with a lower entanglement becoming manifest, one definitely loses higher wholesome [qualities] and definitely accomplishes higher afflictions. Furthermore, there are those who hold that one must first have lost and fallen away, and only afterward, when encountering objects, do afflictions become manifest.” Fascicle 61 of the Vibhāṣā states: “Question: Does one give rise to afflictions upon falling away, or not? One theory says afflictions arise; another says they do not. Evaluation: Between these two theories, the former is superior. Only when afflictions arise and become manifest does one fall away from superior virtues. This refers to the stage of falling away; if it is one of the lineage liable to falling away, it is not necessary that afflictions become manifest without falling away, because there are those of the lineage liable to falling away in the stage of the non-trainee.”