俱舍論頌疏論本 23.21

23.21

上唯觀欲苦，一行一剎那者，上品忍位唯觀欲苦，唯以一行一剎那心，名為上忍也。今略明忍位下、中、上品者，若下品忍具觀四諦，修十六行。中品忍位減緣減行，上下八諦名之為緣，所緣境故，上界四諦有十六行，欲界四諦有十六行，總計合成三十二行，名之為行，能緣行故。應知七周減緣，二十四周減行，謂以四行觀欲界苦，如是乃至以四行相觀欲界道，後以三行觀上界道，減餘一行，名一周也。又以四行觀欲界苦，如是乃至後以二行觀上界道，減餘二行，第二周也。又以四行觀欲界苦，如是乃至以一行相觀上界道，減餘三行，第三周也。又以四行觀欲界苦，如是乃至以四行相觀欲界道，不觀上界道，名為減緣，減緣之時雖亦減行，減緣攝故，不名減行，此第四周也。此第四周，即是一周減緣攝也。如減上界道諦，如此減餘七諦行相亦爾。唯於緣中不減欲苦，減餘七諦，名七周減緣。總而言之。上下八諦各減三行，謂欲界苦下一行相留故不減，所餘七諦餘一行相與緣同減，故但言三，三八二十四，名二十四周減行。理實言之，三十一周減行，謂餘七行減緣攝故，是故但言二十四也。於減行中，初減一行名中忍初，如是乃至減欲界苦下二行相時，但有二行，二剎那心觀欲界苦，名中忍滿。唯有一行一剎那心觀欲界苦，名為上忍。就此中忍，未減道時雖減行相，猶觀道故，故得具修四種諦也。頌言「中品忍同頂位觀四諦」者，約此說也。至中忍滿，唯觀一諦，不具四也。又於中忍未減道時，修十六行相，此言修者，但是得修，行雖起一，能起得修彼未來四諦下十六行相，故言修也。頌言「中忍同前頂位修十六行相」者，約此中忍未減道說也。若此中忍減道諦時，但修十二行相，非十六行也。既減彼道，心無欣慕，故彼道下四行相亦不起得修也。由此道理，減滅諦時，但修八行，謂不修彼滅道諦下各四行故。減集諦時，但修四行，謂唯修苦下四種行故。故於中忍有修十六、十二、八、四行相。於上忍位亦修四行，唯起一行一剎那心，以觀苦故，故能起得修彼苦下四行相也。問：「於上忍位減彼三行，何故修彼所減行耶？」答：「雖減彼行，不減諦故，起欣慕心，故得修彼所減行相。於中忍位修所減行，准此理說。於三十二行中，唯留欲界苦下一行者，擬入見道，故須留也。餘三十一如名次第，從後向前，漸漸除之，緣既從後除之，行亦從後減也。」問：「苦下一行為留何行？」答：「入見道人有二行者：一者利根，謂是見行，見行有二：若著我者留無我行，著我所者即留空行。二者鈍根，鈍根亦二：我慢增者留無常行，懈怠增者即留苦行。又依西方德光論師解減行云：欲苦四行，從後除之，如留無常入見道者，先減非我、次減空、後減苦；若留苦行入見道者，先減非我、次減空、後減無常；若留空行入見道者，先減非我、次減苦、後減無常；若留非我入見道者，先減空、次減苦、後減無常。減欲苦諦四行既然，減餘七諦四行亦爾，謂餘七諦各有四行，與此欲苦四行相屬，如名次第，擬宜相當以說其減。且如無常入見道者，於上界道先減出、次減行、次減如、後減道，以道屬無常，故後減也；若以苦行入見道者，於上界道先減出、次減行、次減道、後減如，以如屬苦，故後減也；若以空行入見道者，於上界道先減出、次減如、次減道、後減行，以行屬空，故行後減也；若以非我入見道者，於上界道先減行、次減如、次減道、後減出，以出屬非我，故後減也。減餘六諦各四行相，准前說之。為攝前義，總舉論云：『謂瑜伽師於色、無色對治道等（等餘七諦），一一聖諦行相（三十二行）所緣（上七諦）漸減漸略（明減義也），乃至但有二念作意思惟欲界苦聖諦境，齊此已前名中忍位。從此位無間起勝善根，一行一剎那，名上品忍。此善根起，不相續故。』（解云：唯有一念，故不相續。已上論文，義如前說也）」

Regarding "the highest contemplates only the suffering of desire, [with] one aspect and in one moment": the stage of the highest forbearance contemplates only the suffering of the desire realm, solely with a one-aspect, one-moment mind; this is called the highest forbearance. Now, to briefly explain the lower, middle, and highest stages of forbearance: in lower forbearance, one completely contemplates the four truths and cultivates the sixteen aspects. In the middle stage of forbearance, one reduces objects and reduces aspects. The eight truths of the upper and lower [realms] are called "objects" because they are the objective spheres that are cognized. The four truths of the upper realms have sixteen aspects, and the four truths of the desire realm have sixteen aspects; combined, they make thirty-two aspects, which are called "aspects" because they are the aspects that cognize. One should know that there are seven cycles of reducing objects and twenty-four cycles of reducing aspects. That is to say, one contemplates the suffering of the desire realm with four aspects, and so on up to contemplating the path of the desire realm with four aspects; then one contemplates the path of the upper realms with three aspects, reducing the remaining one aspect; this is called one cycle. Again, one contemplates the suffering of the desire realm with four aspects, and so on up to subsequently contemplating the path of the upper realms with two aspects, reducing the remaining two aspects; this is the second cycle. Again, one contemplates the suffering of the desire realm with four aspects, and so on up to contemplating the path of the upper realms with one aspect, reducing the remaining three aspects; this is the third cycle. Again, one contemplates the suffering of the desire realm with four aspects, and so on up to contemplating the path of the desire realm with four aspects, not contemplating the path of the upper realms; this is called reducing an object. When reducing an object, although one also reduces aspects, because it is subsumed under reducing an object, it is not called reducing an aspect; this is the fourth cycle. This fourth cycle is precisely subsumed under one cycle of reducing an object. Just as one reduces the truth of the path of the upper realms, so too does one reduce the aspects of the remaining seven truths. Only among the objects does one not reduce the suffering of desire; reducing the remaining seven truths is called the seven cycles of reducing objects. In general terms, one reduces three aspects each for the eight truths of the upper and lower realms; that is, because one aspect under the suffering of the desire realm is retained and not reduced, while the remaining single aspects of the remaining seven truths are reduced together with their objects, one therefore only speaks of three: three times eight is twenty-four, called the twenty-four cycles of reducing aspects. In actual fact, there are thirty-one cycles of reducing aspects, but because the remaining seven aspects are subsumed under reducing objects, one therefore speaks only of twenty-four. Among the reductions of aspects, the initial reduction of one aspect is called the beginning of middle forbearance; and so on up to when two aspects under the suffering of the desire realm are reduced, where there are only two aspects and a two-moment mind contemplating the suffering of the desire realm; this is called the culmination of middle forbearance. Contemplating the suffering of the desire realm with only one aspect and a one-moment mind is called the highest forbearance. Concerning this middle forbearance: before reducing the path, although one reduces aspects, because one still contemplates the path, one is able to completely cultivate the four truths. When the verse states that "the middle forbearance is the same as the summit stage in contemplating the four truths," it speaks in reference to this. Reaching the culmination of middle forbearance, one contemplates only a single truth, not all four. Furthermore, in middle forbearance, before reducing the path, one cultivates the sixteen aspects. What is called "cultivation" here is merely the cultivation by acquisition; although only one aspect arises, one is able to generate the acquisition and cultivation of those sixteen aspects under the four future truths, and thus it is called cultivation. When the verse states that "middle forbearance is the same as the previous summit stage in cultivating the sixteen aspects," it speaks in reference to this middle forbearance before reducing the path. When this middle forbearance reduces the truth of the path, it cultivates only twelve aspects, not sixteen aspects. Since one has reduced that path, the mind does not aspire to it; therefore, the four aspects under that path also do not arise through cultivation by acquisition. By this reasoning, when reducing the truth of cessation, one cultivates only eight aspects—that is, because one does not cultivate the four aspects each under those truths of cessation and the path. When reducing the truth of origin, one cultivates only four aspects—that is, because one cultivates only the four aspects under suffering. Therefore, in middle forbearance, there are cultivations of sixteen, twelve, eight, and four aspects. In the stage of the highest forbearance, one also cultivates four aspects; because one brings forth only a one-aspect, one-moment mind to contemplate suffering, one is therefore able to generate the cultivation by acquisition of those four aspects under suffering. Question: "In the stage of the highest forbearance, having reduced those three aspects, why does one cultivate those aspects that were reduced?" Answer: "Although one has reduced those aspects, because one has not reduced the truth itself, an aspiring mind arises, and therefore one attains the cultivation of those reduced aspects. The cultivation of reduced aspects in middle forbearance is explained according to this same reasoning. Among the thirty-two aspects, the reason why only one aspect under the suffering of the desire realm is retained is that one intends to enter the path of vision, and therefore it must be retained. The remaining thirty-one are eliminated gradually from back to front according to the order of their names; since objects are eliminated from behind, aspects are likewise reduced from behind." Question: "Which aspect is retained as the single aspect under suffering?" Answer: "There are two kinds of practitioners who enter the path of vision: the first are those of sharp faculties, meaning those inclined to views. Those inclined to views are of two kinds: if they cling to a self, they retain the aspect of non-self; if they cling to what belongs to a self, they retain the aspect of emptiness. The second are those of dull faculties; those of dull faculties are also of two kinds: if they have an excess of pride in self, they retain the aspect of impermanence; if they have an excess of indolence, they retain the aspect of suffering. Furthermore, according to Master Guṇaprabha of the Western Region explaining the reduction of aspects: the four aspects of the suffering of desire are eliminated from behind; for example, for one who enters the path of vision retaining impermanence, first they reduce non-self, next they reduce emptiness, and afterwards they reduce suffering; if one enters the path of vision retaining the aspect of suffering, first they reduce non-self, next they reduce emptiness, and afterwards they reduce impermanence; if one enters the path of vision retaining the aspect of emptiness, first they reduce non-self, next they reduce suffering, and afterwards they reduce impermanence; if one enters the path of vision retaining the aspect of non-self, first they reduce emptiness, next they reduce suffering, and afterwards they reduce impermanence. Just as it is for reducing the four aspects of the truth of the suffering of desire, so it is for reducing the four aspects of the remaining seven truths; that is, the remaining seven truths each have four aspects which correspond to these four aspects of the suffering of desire, and their reduction is stated by aligning them according to the sequence of their names. For instance, for one who enters the path of vision with impermanence: regarding the path of the upper realms, they first reduce release, next reduce practice, next reduce fitness, and afterwards reduce path, because 'path' corresponds to 'impermanence', and thus it is reduced last; if one enters the path of vision with the aspect of suffering: regarding the path of the upper realms, they first reduce release, next reduce practice, next reduce path, and afterwards reduce fitness, because 'fitness' corresponds to 'suffering', and thus it is reduced last; if one enters the path of vision with the aspect of emptiness: regarding the path of the upper realms, they first reduce release, next reduce fitness, next reduce path, and afterwards reduce practice, because 'practice' corresponds to 'emptiness', and thus 'practice' is reduced last; if one enters the path of vision with the aspect of non-self: regarding the path of the upper realms, they first reduce practice, next reduce fitness, next reduce path, and afterwards reduce release, because 'release' corresponds to 'non-self', and thus it is reduced last. The reduction of the four aspects each of the remaining six truths should be explained following the preceding. To subsume the preceding meaning, citing the treatise in summary: 'The yogin gradually reduces and gradually summarizes the aspects (the thirty-two aspects) and objects (the upper seven truths) of each noble truth, regarding the antidotal path of the form and formless realms and so forth (and so forth meaning the remaining seven truths) (explaining the meaning of reduction), up until there are only two moments of mental attention contemplating the objective sphere of the noble truth of the suffering of the desire realm; up to this point is called the middle stage of forbearance. Immediately following this stage, an eminent root of goodness arises, of one aspect and one moment, called the highest forbearance, because this root of goodness, once arisen, does not continue in succession.' (The explanation says: because it is only a single moment, it does not continue in succession. The above passage of the treatise has the same meaning as stated before.)"