俱舍論頌疏論本 25.11

25.11

五從果非先者，退法等五皆有退果，謂退無學也。思法等四或有姓退，或有果退，雖俱有退，然並非先。言先者，謂先學位住思等四，令至無學。此思等四姓之與果必無退理，謂學、無學道所成堅故。若於無學退法等姓，修成思等四種種姓，此名非先，是容有退，以唯無學道所成故。唯先退法，有退果義，以姓是退故，故頌言「非先」，不攝退法也。依薩婆多宗，唯預流果必定無退，以斷迷理見道惑故。諦理真實，楷定可依，聖慧已證，必無退理。後之三果許有退果，以修道惑是迷事故，事相浮偽，無定可依，斷迷彼惑，有失念退。若大眾部，預流果有退，阿羅漢無退。依經部宗，預流、羅漢必無退果，聖道證故，中間二果許有漏道證，故容有退也。若超越三二果，亦無有退。依經部宗，阿羅漢果有六種者，約現法樂住有退不退，非約退果。若得果姓，皆名不動，無六種也。現法樂住者，有漏四靜慮也，退此靜慮名為退法，思此靜慮名為思法，護此靜慮名為護法，安住靜慮名為安住法，堪達靜慮名堪達法，不退靜慮名不退法，約現法樂住分六種姓也。

"Five from fruit, but not the original": the five beginning with falling-away dharma all have falling away from fruit, meaning falling away from no-learning. The four beginning with thinking dharma may have falling away from lineage or falling away from fruit; although both kinds of falling away are present, they are never the original. "Original" refers to abiding in the four beginning with thinking in the prior stage of training and causing them to reach no-learning. For these four lineages of thinking and the rest, there is certainly no falling away from lineage or fruit, because they were firmly accomplished by the paths of training and no-learning. If, while in the no-learning falling-away lineage or the like, one cultivates and accomplishes the four lineages of thinking and the rest, these are called "not original" and may possibly fall away, because they were accomplished solely by the path of no-learning. Only the original falling-away dharma has the meaning of falling away from fruit, because its lineage is falling away; therefore the verse says "not the original", which does not include falling-away dharma. According to the Sarvāstivāda school, only the stream-enterer's fruit definitely lacks falling away, because it has cut off the delusions of the path of seeing that err regarding principle. The principle of the truths is real, definitive, and dependable; having been realized by noble wisdom, there is certainly no possibility of falling away. The latter three fruits are allowed to have falling away from fruit, because the delusions of the path of cultivation are errors regarding concrete things; concrete phenomena are superficial and deceptive, offering nothing fixed to depend upon, and when the delusions that err regarding them are cut off, there can be falling away through loss of mindfulness. According to the Mahāsāṃghika school, the stream-enterer's fruit has falling away, while the arhat does not. According to the Sautrāntika school, the stream-enterer and the arhat definitely do not fall away from fruit, because they are realized through the noble path; the middle two fruits are allowed to be realized through the contaminated path, and therefore may possibly fall away. If one leaps over the third or second fruits, there is also no falling away. According to the Sautrāntika school, that arhat fruits are of six kinds is spoken in terms of falling away or not falling away from abiding in ease in the present life, not in terms of falling away from fruit. If one obtains the lineage of the fruit, all are called unshakeable; there are not six kinds. "Abiding in ease in the present life" refers to the four contaminated absorptions (dhyāna): falling away from these absorptions is called falling-away dharma; thinking of these absorptions is called thinking dharma; guarding these absorptions is called guarding dharma; abiding in the absorptions is called abiding dharma; being capable of penetrating the absorptions is called capable-of-penetration dharma; and not falling away from the absorptions is called non-falling-away dharma. The six lineages are distinguished in terms of abiding in ease in the present life.