俱舍論疏 25.90

25.90

論「如上所言有練根得」，下有兩行頌，第五明練根不同。《婆沙》六十七云「若不還果依彼地得，即依彼地而後轉根。或依餘地，然勝非劣。」又六十八云「頗有退預流果而不成見所斷結耶？答：有。謂退勝種姓時。」又云「煗、頂、忍、世第一法，此是聖道近加行故，緣諦行相似聖道故，依身及定同見道故。前位不爾故，不立六種性。亦有轉根義，謂轉退煗種姓相起思法煗，乃至轉堪達根起不動法煗種性根，轉聲聞煗起獨覺煗，轉聲聞、獨覺煗起佛煗種性根。如說煗位，頂亦爾。忍位有異，謂轉退法種性起思法忍，漸次乃至轉堪達忍種性根起不動法忍種姓根，轉聲聞忍起獨覺忍。無轉聲聞、獨覺忍種姓根起佛忍義。所以者何？忍超惡趣。諸得忍者於惡趣得非擇滅。菩薩有時乘大願力，生諸惡趣饒益有情。故二乘忍位無趣佛乘理。有說：獨覺煗、頂亦不轉趣佛乘。評曰：部行喻者，煗、頂位中轉趣佛乘，不違理故。由此前說於理為善。學、無學位轉根加行道，通曾得、未曾得。無間、解脫道雖未曾得，加行道通漏及無漏，未來修亦爾。無間、解脫道一向無漏，未來修者亦一向無漏。無學第九解脫通漏及無漏，爾時隨應修三界善根故。」

Regarding the treatise text “As stated above, it is attained through the refining of faculties”: the two lines of verse below form the fifth part, which clarifies the differences in refining faculties. Fascicle 67 of the Vibhāṣā says: “If the non-returner fruit was attained relying on a certain ground, then relying on that ground one subsequently transforms the faculties; or relying on another ground, which must be superior and not inferior.” Again, fascicle 68 says: “Can one fall away from the stream-enterer fruit without accomplishing the fetters to be abandoned by seeing? Answer: Yes, namely, when one falls away from a superior lineage.” It also says: “Warmth, Peak, Patience, and Highest Mundane Phenomena: because these are proximate preparations for the noble path, because their aspects taking the truths as object resemble the noble path, and because their physical basis and concentration are identical to the path of seeing—whereas previous stages are not so—six lineages are not established [for earlier stages]. There is also the meaning of transforming faculties, namely: transforming the characteristics of the lineage of Warmth liable to falling away to give rise to the Warmth of the deliberation phenomenon, up to transforming the faculty capable of attainment to give rise to the faculty of the Warmth lineage of unshakeable phenomena; transforming disciple Warmth to give rise to pratyekabuddha Warmth; transforming disciple and pratyekabuddha Warmth to give rise to the faculties of Buddha Warmth lineage. As with the stage of Warmth, so it is with Peak. The stage of Patience has differences, namely: transforming the Patience of the phenomenon liable to falling away to give rise to the Patience of deliberation, gradually up to transforming the lineage faculty of the Patience capable of attainment to give rise to the lineage faculty of the Patience of unshakeable phenomena; transforming disciple Patience to give rise to pratyekabuddha Patience. There is no meaning of transforming the disciple or pratyekabuddha Patience lineage faculty to give rise to Buddha Patience. Why is this? Patience transcends the bad destinies. All who attain Patience attain analytical cessation regarding the bad destinies. The Bodhisattva sometimes, riding the power of great vows, is born into the bad destinies to benefit sentient beings. Therefore, in the stage of Patience for the two vehicles, there is no principle of proceeding to the Buddha vehicle. Some say: the Warmth and Peak of a pratyekabuddha also do not transform to proceed to the Buddha vehicle. Evaluation: For those resembling a rhinoceros horn, transforming to proceed to the Buddha vehicle in the stages of Warmth and Peak does not contradict principle. Because of this, the former explanation is logically sound. In the stages of trainee and non-trainee, the preparatory path of transforming faculties applies to both what has been previously attained and what has not been previously attained. Although the uninterrupted and liberation paths are not previously attained, the preparatory path applies to both defiled and undefiled, and future cultivation is also thus. The uninterrupted and liberation paths are exclusively undefiled, and future cultivation is also exclusively undefiled. The ninth liberation of the non-trainee applies to both defiled and undefiled, because at that time one cultivates the wholesome roots of the three realms as appropriate.”