俱舍論頌疏論本 24.3

24.3

釋曰：初兩句明家家，下兩句明向果。即預流聖者進斷修惑，若三緣具，轉名家家：一由斷惑，斷欲修惑三四品故。二由成根，得能治彼無漏根故。三由受生，更受欲有三二生故。頌中但說初後二緣，不說成根者，預流果後進斷修惑，諸無漏根理必合有，義准已成，故頌不說。言斷三四品受三二生者，若斷三品名受三生，若斷四品名受二生，謂九品惑能潤七生，且上上品能潤兩生，上中、上下、中上各潤一生，中中、中下合潤一生，下三品惑共潤一生。既上三品能潤四生，故斷上三品，四生便損，名受三生。既言中上品潤一生，故斷中上品，復損一生。前斷三品已損四生，今斷中上，復損一生，故斷四品總損五生，受二生也。問：「何故無斷一品、二品、五品名家家耶？」答：「必無有斷一品、二品，不斷三品中間死生，無斷五品、不斷六品而有死生。謂由聖者得初果已，斷欲修惑，起大加行，必無未斷一大品結（三品名一大品）有死生故，故斷一品、二品必斷三品也。斷第五品、必斷第六品者，謂斷第六品證一來果，以無一品能障得果，故斷五品必斷第六品。」問：「若無一品能障得果，何故斷第八品、不斷第九品有死生耶？」答：「以斷第九，一、即得果，得第三果也；二、復越界，越欲界也。由越界故，第九品惑障不還果。斷第六品雖即得果而不越界，故此一品不能障果。」應知總有二種家家：一、天家家，謂於欲天處生三二家而證圓寂，或一天處、或二天處、或三天處，受三二生。二、人家家，謂於人趣生三二家而證圓寂，或一洲處、或二洲處、或三洲處而證圓寂。若天家家，天三人二、天二人一，此天家家人中得道。若人家家，人三天二、人二天一，此人家家天中得道。且天家家天三人二者，謂於人中得見道已，斷三品惑，從此命終而生天處，受天一生。又從天死來生人間，受人一生。又從人死而生天處，受天一生，并前一生名為二生。復從天死來生人間，受人一生，兼前一生名人二生。又從人死復生天處，更受一生，并前二生，名天三生，故天三生、人二生也。於第三生斷煩惱盡，證阿羅漢，天三既爾。天二人一及人家家人三天二、人二天一，准前說之。

Explanation: The first two lines clarify the kulaṃkula ('family to family'); the lower two lines clarify the candidate and the fruit. When an ārya of the stream-enterer fruit progresses to abandon the defilements of cultivation, if three conditions are fulfilled, they change designation to become a kulaṃkula: First, due to abandonment of defilement, because they have abandoned three or four categories of the desire realm's defilements of cultivation. Second, due to perfection of faculties, because they obtain the undefiled faculties capable of counteracting them. Third, due to taking rebirth, because they take three or two further rebirths in the desire realm. In the verse, only the first and last of the two conditions are stated; the perfection of faculties is not stated because, when progressing to abandon the defilements of cultivation after the fruit of stream-entry, all undefiled faculties necessarily and logically must be present, and this is already established by implication, so the verse does not mention it. As for saying that by abandoning three or four categories one takes three or two rebirths: if one abandons three categories, it is called taking three rebirths; if one abandons four categories, it is called taking two rebirths. This means that the nine categories of defilements are able to moisten seven rebirths: the highest of the highest can moisten two rebirths; the highest-middle, highest-lowest, and middle-highest each moisten one rebirth; the middle-middle and middle-lowest together moisten one rebirth; and the lower three categories of defilements collectively moisten one rebirth. Since the upper three categories can moisten four rebirths, therefore by abandoning the upper three categories, four rebirths are curtailed, which is called taking three rebirths. Since it is said that the middle-highest moistens one rebirth, therefore by abandoning the middle-highest, yet another rebirth is curtailed. Having previously abandoned three categories and curtailed four rebirths, now abandoning the middle-highest curtails one more rebirth; therefore, abandoning four categories curtails five rebirths in total, leaving two rebirths taken. Question: 'Why is there no kulaṃkula designated by abandoning one category, two categories, or five categories?' Answer: 'There is definitely no dying and taking rebirth midway having abandoned one or two categories without abandoning the third category, nor is there dying and taking rebirth having abandoned five categories without abandoning the sixth. This is because when an ārya has attained the first fruit and abandons the desire realm's defilements of cultivation, they arouse great application; there is definitely no death and rebirth without having abandoned a major category of fetters (three categories are called a major category), so abandoning one or two categories necessarily entails abandoning three categories. As for why abandoning the fifth category necessarily entails abandoning the sixth: abandoning the sixth category realizes the fruit of the once-returner, and since no single category can obstruct the attainment of the fruit, abandoning five categories necessarily entails abandoning the sixth category.' Question: 'If no single category can obstruct the attainment of the fruit, why is there death and rebirth having abandoned the eighth category without abandoning the ninth?' Answer: 'Because by abandoning the ninth, first, one immediately attains the fruit—attaining the third fruit; second, one further transcends the realm—transcending the desire realm. Because of transcending the realm, the ninth category of defilement obstructs the fruit of non-returner. Although abandoning the sixth category immediately attains a fruit, it does not transcend the realm, so this single category cannot obstruct the fruit.' It should be known that there are two kinds of kulaṃkula in all: First, the deva-kulaṃkula, meaning taking rebirth in three or two families among the desire heavens to realize complete cessation—taking three or two rebirths in either one heaven, two heavens, or three heavens. Second, the human-kulaṃkula, meaning taking rebirth in three or two families in the human destiny to realize complete cessation—realizing complete cessation in either one continent, two continents, or three continents. In the case of a deva-kulaṃkula: three in heaven and two among humans, or two in heaven and one among humans; this deva-kulaṃkula attains the path among humans. In the case of a human-kulaṃkula: three among humans and two in heaven, or two among humans and one in heaven; this human-kulaṃkula attains the path in heaven. To explain the deva-kulaṃkula with three in heaven and two among humans: having attained the path of seeing among humans, they abandon three categories of defilement; dying from here, they are reborn in a heaven, taking one rebirth in heaven. Dying again from heaven, they come to be reborn among humans, taking one rebirth among humans. Dying again from the human world, they are reborn in heaven, taking one rebirth in heaven, which together with the previous one makes two rebirths. Dying again from heaven, they come to be reborn among humans, taking one rebirth among humans, which combined with the previous one makes two rebirths among humans. Dying again from the human world, they are reborn once more in heaven, taking one further rebirth, which combined with the previous two makes three rebirths in heaven; thus there are three rebirths in heaven and two rebirths among humans. In the third rebirth they eliminate all defilements and realize arhatship; such is the case for three in heaven. Two in heaven and one among humans, as well as the human-kulaṃkula with three among humans and two in heaven, or two among humans and one in heaven, should be understood analogously to what was explained before.