俱舍論頌疏論本 24

English (machine translation) 24

Language: English

24.1

From here, the second [part] explains the enterer and fruit of once-returner. The śāstra states: "Having explained that one who abides in fruit without having abandoned the defilements of cultivation is named a stream-enterer, with at most seven rebirths, next we should explain the noble beings in the stages of abandonment; first we should establish the enterer and fruit of once-returner." The verse states:

24.2

"Abandoning three or four categories [of desire-realm defilement, with] three or two rebirths, is the kulaṃkula;
Abandoning up to five is the candidate for the second [fruit];
Abandoning six is the fruit of the once-returner (sakṛdāgāmin)."

24.3

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.

24.4

As for 'Abandoning up to five is the candidate for the second': it means that when a stream-enterer progresses to abandon from one category up to five categories of the desire realm's defilements of cultivation, they are called a candidate for once-returner, because they are proceeding toward the fruit of once-returner.

24.5

As for 'Abandoning six is the fruit of the once-returner': if they abandon six categories, they achieve the fruit of once-returner; going to heaven, they return once to the human realm and then attain parinirvāṇa. The fruit of once-returner is also named 'attenuated greed, anger, and delusion', because having already abandoned the heavy upper and middle six categories of greed, anger, and delusion, only the lower three categories remain, so that greed, anger, and delusion are attenuated.

24.6

From here third, the candidate and fruit of the non-returner are explained, within which there are two parts: first, explaining the candidate and fruit of the non-returner; second, explaining the distinctions of the non-returner fruit.

24.7

Now this is the first. The treatise says: 'Having distinguished the candidate and fruit of the once-returner, next we should establish the candidate and fruit of the non-returner.' The verse says:

24.8

"Abandoning seven or eight categories,
With one rebirth left, one is called ekavīcika;
This is the candidate for the third [fruit];
Abandoning nine is the fruit of the non-returner (anāgāmin)."

24.9

Explanation: The first two lines clarify the ekavīcika ('one interval left'); the lower two lines clarify the candidate and fruit. A once-returner who progresses to abandon the remaining defilements, if three conditions are fulfilled, changes designation to become an ekavīcika: First, due to abandonment of defilement, because they abandon seven or eight categories of the desire realm's defilements of cultivation. Second, due to perfection of faculties, because they obtain the undefiled faculties capable of counteracting those seven or eight categories of defilement. Third, due to taking rebirth, because they take only one remaining rebirth in desire-realm existence. The verse only states the first and last two conditions and does not state the perfection of faculties; the meaning is as explained before. Question: 'Why does the single ninth category of defilement obstruct the attainment of the fruit of non-returner?' Answer: 'Because abandoning the ninth category transcends the desire realm. In the previous explanation of karma in the three times serving as obstructions, karma of the desire-realm level obstructs the fruit of non-returner; it should be known that defilements are also the same as karma: attaining non-return transcends the out-flowing result of that ninth category of defilement and its level of maturation; therefore, this single category of defilement obstructs the attainment of the fruit of non-returner.'

24.10

As for the expression ekavīcika ('one interval left'): vīci (interval) means separation. Because there is one rebirth serving as an interval, one does not realize complete cessation; or because there is one category of defilement serving as an interval, one does not attain the fruit of non-returner. Due to these two meanings, one is called an ekavīcika.

24.11

As for 'This is the candidate for the third': precisely this abandonment of seven or eight categories of defilement is called the candidate for non-returner, because one is proceeding toward the fruit of non-returner.

24.12

As for 'Abandoning nine is the fruit of the non-returner': by abandoning the ninth category, one attains the fruit of non-returner, because one definitely will not return to be reborn in the desire realm.

24.13

From here second, the distinctions among the positions of the fruit are explained, within which there are seven parts: 1. explaining the seven kinds of non-returner; 2. explaining the nine kinds of non-returner; 3. explaining the seven destinations of good persons; 4. explaining not taking rebirth in the higher realms; 5. explaining the mixed cultivation of dhyāna; 6. explaining that the Pure Abodes are only five; 7. explaining the non-returner who is a bodily witness.

24.14

First, to explain the seven kinds, the treatise says: 'Now next we should distinguish their characteristics.' The verse says:

24.15

"Attaining parinirvāṇa in the intermediate [state], upon birth, with exertion,
Without exertion, or flowing upward; if practicing mixed cultivation,
One can go to Akaniṣṭha,
By leaping completely, leaping halfway, or dying everywhere; the rest can go to the Peak of Existence;
Those proceeding to the formless are four; [or] remaining here, one attains parinirvāṇa."

24.16

Explanation: 'This' refers to this non-returner. Broadly speaking, there are seven: 1. One who attains parinirvāṇa in the intermediate state (antarā-parinirvāyin), meaning that dying in the desire realm, one attains parinirvāṇa in the intermediate existence of the form realm. 2. One who attains parinirvāṇa upon birth (upapatti-parinirvāyin), because having been reborn in the form realm, one attains parinirvāṇa; this one possesses both the path of diligent cultivation and the path of swift progress. 3. One who attains parinirvāṇa with exertion (sābhisaṃskāra-parinirvāyin): having been reborn in the form realm, only after long application does one attain parinirvāṇa; they have the path of diligent practice, but lack the path of swift progress. 4. One who attains parinirvāṇa without exertion (anabhisaṃskāra-parinirvāyin), meaning that having been reborn in the form realm for a long time, with lax application, one attains parinirvāṇa without effortful practice; this one lacks both the path of diligent cultivation and the path of swift progress. Furthermore, the Sautrāntika explanation is accepted by the author of the treatise, so the treatise says: 'In the sūtras, non-exertion is taught first and exertion is taught second; such an order accords with reason: because one has the path of swift progress and attains parinirvāṇa without effort, it is called without exertion; because one lacks the path of swift progress and attains parinirvāṇa through effortful practice, it is called with exertion.'

24.17

As for 'flowing upward' (ūrdhvasrotas): it means moving upward, meaning that in the form realm one must transmigrate to higher births before attaining parinirvāṇa. The upward-flowing are of two kinds: first, those with mixed cultivation, who delight in wisdom; second, those without mixed cultivation, who delight in concentration. Those with mixed cultivation are born in Akaniṣṭha; those without mixed cultivation can go to the Peak of Existence (bhavāgra). When the verse says 'the rest can go to the Peak of Existence', 'the rest' refers to those without mixed cultivation. Within those with mixed cultivation there are further three kinds: 1. complete leapers, 2. half leapers, and 3. those dying everywhere. Now we distinguish these three kinds based on the sixteen heavens of the form realm: As for the 'complete leaper' (sarva-cyuta): while in the desire realm, having already fully accomplished the mixed cultivation of the four dhyānas, upon encountering conditions they retrogress and lose the upper three dhyānas, relishing only the first dhyāna; dying from here, they are reborn in the Brahmā-pāriṣadya heaven; by the force of prior habituation, they are again able to practice the mixed cultivation of the fourth dhyāna; dying from Brahmā-pāriṣadya, they are reborn directly in Akaniṣṭha, suddenly transcending the intermediate [heavens]; hence they are called a 'complete leaper'. As for the 'half leaper': dying from Brahmā-pāriṣadya to be reborn in Akaniṣṭha, with fourteen heavens in between, they take rebirth successively; whether leaping over one heaven before being reborn in Akaniṣṭha, or leaping over two heavens before being reborn in Akaniṣṭha, up to leaping over thirteen heavenly places before being reborn in Akaniṣṭha, all are called 'half leapers'; because the leaping is not complete, it is called a 'half leaper'. One who leaps over one heaven takes fifteen rebirths; one who leaps over two heavens takes fourteen rebirths; up to one who leaps over thirteen heavens taking only three rebirths. Thus, for the half leaper, the maximum is fifteen rebirths and the minimum is only three rebirths; the intermediate amounts should be deduced accordingly. An ārya definitely is not born in the place of the Great Brahmā (Mahābrahmā), because the Great Brahmā's claim 'I created the world' is an attachment to precepts and vows (śīlavrataparāmarśa), a place of perverse views.

24.18

As for 'dying everywhere' (sarvasaṃkrānta): they take rebirth completely throughout all sixteen heavens, hence called 'dying everywhere'. Those without mixed cultivation are born throughout the form realm, except they cannot go to the five Pure Abodes (Śuddhāvāsa); dying in Bṛhatphala, they go on to take rebirth in the three formless realms, and subsequently are born in the Peak of Existence, where they then attain parinirvāṇa. Thus, in the lower eleven heavens of the form realm, both those who delight in concentration and those who delight in wisdom can take rebirth; at the Bṛhatphala heaven, they branch into two paths: those who delight in wisdom are born in the five Pure Abodes, while those who delight in concentration are born in the formless realm. These five are called 'those who proceed in the form realm'; although the anāgāmin who delights in concentration is born in the formless realm, because they pass through rebirth in the form realm, they are included within the form realm.

24.19

Those who proceed to the formless have four distinctions, excluding only the intermediate-state parinirvāṇa, because there is no intermediate existence [in the formless realm]. Dying from the desire realm, they are reborn directly into the formless realm; there are four kinds of anāgāmin, such as attaining parinirvāṇa upon birth, and these are collectively called formless anāgāmins, which added to the previous ones make six. Or there are those who are not reborn in the form realm or the formless realm, but attain parinirvāṇa in the desire realm alone; these are called 'anāgāmins who attain parinirvāṇa in the present [existence]', because they attain nirvāṇa in the present body. When the verse says 'remaining here, one attains parinirvāṇa', 'here' means remaining in this desire realm, called attaining parinirvāṇa in the present. This, combined with the previous six, constitutes the seven non-returners.

24.20

From here second, the nine kinds of non-returner are explained. The treatise says: 'Among the five non-returners who proceed in the form realm, there is further an alternative approach to show their distinctions.' The verse says:

24.21

"There are nine who proceed in the form realm,
Namely, the three each divided into three;
Because karma, defilements, and faculties differ,
They are formed into the distinctions of three and nine."

24.22

The explanation says: The five kinds of anāgāmins bound for the form realm are divided into nine kinds, which are first generally grouped into three: first, those who attain nirvāṇa in the intermediate state; second, those who attain nirvāṇa upon rebirth; and third, those who attain nirvāṇa by journeying upstream. Both those with effort and those without effort attain parinirvāṇa having already been born in the form realm, and are thus both subsumed under those who attain nirvāṇa upon rebirth. These three each have three, hence forming nine kinds. The three who attain nirvāṇa in the intermediate state are: 1. those who attain it swiftly, 2. those who attain it not swiftly, and 3. those who attain it after a long time, as illustrated by the simile of the three sparks. The three who attain nirvāṇa upon rebirth are: 1. 'attaining upon rebirth' is established with reference to swiftness; 2. 'attaining with effort' is established with reference to non-swiftness; and 3. 'attaining without effort' is established with reference to a long time. The three who journey upstream are: 1. the complete jumper, established with reference to swiftness; 2. the half jumper, established with reference to non-swiftness; and 3. those who traverse all stations, established with reference to a long time.

24.23

Now, the aforementioned three kinds and the nine kinds all attain parinirvāṇa by means of swiftness, non-swiftness, or a long time; therefore, viewed in relation to one another, there is no fault of confusion. Such three kinds and nine kinds, all due to distinctions in karma, defilement, and faculties, differ in being swift, not swift, and taking a long time. The three according to karma are: because one performs karma leading to arising [in the intermediate state], one becomes one who attains nirvāṇa in the intermediate state; because one performs karma leading to rebirth, one becomes one who attains nirvāṇa upon rebirth; and because one performs karma leading to subsequent [rebirths], one becomes one who journeys upstream. The three according to defilement are: weak defilements are active in one who attains nirvāṇa in the intermediate state; medium defilements are active in one who attains nirvāṇa upon rebirth; and strong defilements are active in one who journeys upstream. The three grades according to faculties are: those who attain nirvāṇa in the intermediate state have superior faculties; those who attain nirvāṇa upon rebirth have middling faculties; and those who journey upstream have inferior faculties. That those who attain nirvāṇa in the intermediate state and upon rebirth are each divided into three is solely due to distinctions in defilements and faculties, and not due to differences in karma. That is, the three who attain nirvāṇa in the intermediate state share the same karma leading to arising, while the three who attain nirvāṇa upon rebirth share the same karma leading to rebirth; hence it is not due to a difference in karma. The division of those who journey upstream into three is fully due to distinctions in defilements, faculties, and karma. That there are differences in karma means that there are distinctions in karma leading to subsequent [rebirths]—namely, the karma of a complete jumper, the karma of a half jumper, and the karma of traversing all stations. That these nine non-returners differ according to defilements and faculties can be known by reflection.

24.24

From here, thirdly, explaining the seven destinies of good persons, the treatise says: "If so, why is it that in the discourses the Buddha only spoke of seven destinies of good persons?" The verse says:

24.25

"The seven destinies of good persons are established because upstream travelers are not differentiated, / and because they engage in good conduct and do not engage in evil conduct, going and never returning."

24.26

The explanation says: There are three each for the intermediate state and rebirth, and one for the upstream traveler; relying on these, the sūtra establishes the seven destinies of good persons. As for the upstream traveler being one: because they are alike in going upward, they are combined and established as one. Question: "For what reason are the two fruits of stream-enterer and once-returner not established under the name of the seven destinies of good persons?" Answer: "'Destiny' (gati) has the meaning of conduct. Only these seven kinds perform good karma and do not perform evil karma; the two fruits of stream-enterer and once-returner have mixed good and evil conduct. Furthermore, these seven kinds all go to higher realms and do not come back; the two fruits of stream-enterer and once-returner go and come back again. Therefore, only these seven kinds are established under the name of destinies of good persons."

24.27

From here, fourthly, explaining not being reborn in a higher realm, the treatise says: "Do noble ones who have already undergone rebirth also have these differential characteristics? If not, how is it?" The verse says:

24.28

"Noble ones who have undergone rebirth in the desire realm do not go to be reborn in other realms; / they and those who go to be reborn above have neither refinement of faculties nor falling back."

24.29

The explanation says: If one in a noble state undergoes rebirth in the desire realm, being disgusted with rebirth in the desire realm, their mind of disgust toward suffering is strong, and they definitely do not go to be reborn above in the form or formless realms; having realized non-returning, they definitely attain parinirvāṇa in the present life. If a noble one has undergone rebirth in the form realm, it is possible for them to be reborn above into the formless realm, because there is no suffering in the form realm, their mind of disgust is weak, and so it is possible to be reborn in the formless heavens. These noble ones who have undergone rebirth in the desire realm and noble ones who go to be reborn in higher realms definitely have no refinement of faculties, and additionally have no falling back. Question: "For what reason do noble ones who have undergone rebirth and noble ones reborn above definitely have neither refinement of faculties nor falling back?" Answer: "Because through undergoing rebirth their faculties have been practiced to extreme maturity, and because they have obtained an excellent support (formerly when attaining the path in an ordinary person's body, it was not yet called an excellent support; having undergone rebirth solely in a noble one's body, it is called an excellent one), they therefore have neither refinement of faculties nor falling back."

24.30

From here, fifthly, explaining the mixed cultivation of dhyāna, the treatise says: "It was previously said that an upstream traveler has the mixed cultivation of dhyāna as a cause, enabling them to go to the Akaniṣṭha heaven. Which dhyāna should they first cultivative in a mixed manner (first question)? At what stage is it known that the mixed cultivation is accomplished (second question)? And for what reason does one cultivate dhyāna in a mixed manner (third question)?" The verse says:

24.31

"They first cultivative the fourth in a mixed manner; its accomplishment is through the mixing of single moments; / it is for taking birth, for happiness in the present, and to ward off falling back due to defilements."

24.32

The explanation says: The first line answers the first question, the next line answers the second question, and the lower two lines answer the third question. As for 'they first cultivative the fourth in a mixed manner': whoever wishes to cultivate the four dhyānas in a mixed manner must first cultivate the fourth dhyāna in a mixed manner, because the fourth dhyāna is the most capable.

24.33

As for 'its accomplishment is through the mixing of single moments': the accomplishment of mixed dhyāna is through the mixing of single moments. That is, an arhat or an anāgāmin must first enter the fourth dhyāna, where multiple moments of uncontaminated [mind] present themselves in succession; from this, multiple moments of contaminated [mind] are induced; after that, multiple moments of uncontaminated [mind] again present themselves. Rotating back and forth in this way, the subsequent ones gradually decrease, down to the final two moments of uncontaminated [mind]. Next, two moments of contaminated [mind] are induced and presented, followed immediately by the arising of two moments of uncontaminated [mind]—this is called the complete fulfillment of the preparatory stage of mixed dhyāna cultivation. Next, there is only a single moment of uncontaminated [mind], which then induces a single moment of contaminated [mind], followed immediately by the arising of a single moment of uncontaminated [mind]. With the contaminated [mind] in between and the uncontaminated [mind] before and after intermixed with each other, it is therefore called mixed cultivation. This mixing of single moments is called the accomplishment of the fundamental [state]. Having cultivated the fourth, by the momentum of this, one is also able to cultivatively mix the lower three dhyānas.

24.34

The mixed cultivation of dhyāna has three conditions in total: 1. for taking birth, because one is to be born in the Śuddhāvāsa heavens; 2. for happiness in the present, because one experiences the joy of the Dharma; and 3. for warding off, preventing the falling back caused by defilements arising. If an anāgāmin cultivates it, it is due to the previous three conditions; if an arhat cultivates it, the one of taking birth is excluded.

24.35

From here, sixthly, explaining that the Śuddhāvāsa heavens are only five, the treatise says: "For what reason are there only five places in the Śuddhāvāsa heavens?" The verse says:

24.36

"Due to the five grades of mixed cultivation, / there are five Śuddhāvāsa births."

24.37

The explanation says: Because the mixed cultivation of the fourth dhyāna has five grades, the Śuddhāvāsa heavens are only five: 1. inferior grade, 2. middling grade, 3. superior grade, 4. higher-superior grade, and 5. supreme grade. The first grade has three—that is, three mind-moments: first arises one uncontaminated, next arises one contaminated, and finally arises one uncontaminated. The second grade has six—that is, three more mind-moments added to the previous ones make six. The third grade has nine—that is, three more mind-moments added to the previous ones make nine. The fourth grade has twelve—that is, three more mind-moments added to the previous nine minds make twelve. The fifth grade has fifteen—again three mind-moments arise, which added to the previous twelve make fifteen. These five grades, in their respective order, karmically induce rebirth in the five Śuddhāvāsa heavens. It should be understood that here the force of the uncontaminated perfumed and cultivated the contaminated, causing it to karmically induce rebirth in the Śuddhāvāsa heavens; it is not that the uncontaminated itself can karmically induce rebirth in the Śuddhāvāsa heavens, because it detests and turns away from existence.

24.38

From here, seventhly, explaining the body-witness non-returner, the treatise says: "The sūtra speaks of non-returners who are called 'body-witnesses.' Based on what superior virtue is the name 'body-witness' established?" The verse says:

24.39

"A non-returner who attains the concentration of cessation / is secondarily named a body-witness."

24.40

The explanation says: If one who has the fruit of non-returning cultivates and attains the concentration of cessation, they are secondarily named a body-witness. The concentration of cessation is mindless; since it is realized through the body, it is called a 'body-witness'. Furthermore, the World-Honoured One said: 'There are two fields of merit: eighteen who are śaikṣas and nine who are aśaikṣas.' The explanation says: as for the eighteen śaikṣas, among the śaikṣas there are the four paths toward the fruits and three fruits, making seven; plus the follower of Dharma, the follower of faith, the one resolved through faith, the one attained through view, the clan-to-clan traveler, the one-interval traveler, and the five kinds of anāgāmins; hence they make eighteen. The nine aśaikṣas are: 1. those of the falling-back nature, 2. those of the guarding nature, 3. those of the wishing nature, 4. those of the abiding nature, 5. those capable of penetrating, 6. the immovable, 7. the non-falling back, 8. those liberated by wisdom, and 9. those liberated both ways. Question: "For what reason is the body-witness not included in that number?" Answer: "The three uncontaminated trainings are the cause of the noble ones, and nirvāṇa through analytical cessation is the fruit of the noble ones; the concentration of cessation is contaminated and is not a supporting cause. Because the supporting cause is absent, it is not included in that number."

24.41

From here, fourthly, explaining the path and fruit of the arhat, within which there are five parts: 1. explaining the distinctions between path and fruit, 2. explaining the path of antidotes through the treatise, 3. explaining the knowledge of exhaustion and subsequent knowledge, 4. explaining the fruits of the path, and 5. explaining the six spiritual lineages.

24.42

First, explaining the path and fruit, the treatise says: "Having already distinguished the distinctions of the third path and fruit, next we should establish the fourth path and fruit." The verse says:

24.43

"Among the defilements to be abandoned by cultivation in the higher realms, from abandoning one grade of the first dhyāna / up to eight grades of the peak of existence, all are on the path to arhatship. / The ninth uninterrupted path is called the vajra-like concentration; / the knowledge of exhaustion arising together with the acquisition of exhaustion makes one an aśaikṣa, the worthy fruit."

24.44

The explanation says: For one who has attained the status of non-returner, starting from the abandonment of the first grade of the first dhyāna at the beginning up to the abandonment of the eight grades of the peak of existence at the end, this is called the path to arhatship, because one is proceeding toward the fruit of arhatship. In this very path, the uninterrupted path that abandons the ninth grade of defilement of the plane of the peak of existence is called the vajra-like concentration. This concentration is able to shatter all defilements, just as a vajra can demolish everything; hence it is called the vajra-like concentration. Although this concentration has the power to destroy all, because the remaining defilements have already been abandoned previously, it now only abandons the ninth grade of defilement. Since this concentration can abandon the ninth grade of defilement of the plane of the peak of existence, it can induce the arising of the knowledge of exhaustion that co-occurs with the acquisition of the exhaustion of this defilement; this knowledge of exhaustion is precisely the path of liberation. This path of liberation arises initially together with the acquisition of the exhaustion of contaminations, and is therefore called the knowledge of exhaustion. When the verse says 'together with the acquisition of exhaustion,' this refers to the acquisition of the exhaustion of contaminations, and together it is called the knowledge of exhaustion. Once the knowledge of exhaustion has arisen, one achieves the fruit of an aśaikṣa, because there is no more to be trained in; it is also called 'worthy' (arhat)—'arhat' is translated here as 'worthy' (ying), meaning worthy of receiving vast offerings from humans and devas.

24.45

From here, secondly, explaining the path of antidotes through the treatise, within which there are five parts: 1. explaining the detachment from planes by means of the path, 2. explaining the path's induction of the acquisition of disjunction, 3. explaining the scope and limitation of the path's detachment from planes, 4. explaining the threshold path, and 5. explaining the objects and mental aspects of the worldly path.

24.46

First, as for the detachment from planes by means of the path, the treatise says: "By means of what kind of path does one become detached from the defilement of which plane?" The verse says:

24.47

"Detachment from the peak of existence is by the uncontaminated; / from the rest, it is by two."

24.48

The explanation says: 'Detachment from the peak of existence is by the uncontaminated' means that the abandonment of defilement of the peak of existence is only through the uncontaminated path, not through the contaminated path; because the contaminated path delights in what is above and is disgusted with what is below, and in the plane of the peak of existence there is nothing above to delight in, the contaminated path does not abandon the peak of existence.

24.49

'From the rest, it is by two' means the remaining eight planes. Detachment from the defilements of the eight planes is universally by two paths, because both contaminated and uncontaminated paths are capable of detachment.

24.50

From here, secondly, explaining the path's induction of the acquisition of disjunction, the treatise says: "Since detachment from the defilements of the eight planes is universally through two [paths], how many kinds of acquisitions of disjunction are there for each?" The verse says:

24.51

"For a noble one, through the two [paths] abandoning the eight [planes'] cultivations, / there are two acquisitions of disjunction each."

24.52

The explanation says: When noble śaikṣas become detached from the defilements to be abandoned by cultivation of the eight planes by means of the two paths, contaminated and uncontaminated, each path can induce two acquisitions of disjunction. That is, the contaminated path, in abandoning the defilements of cultivation of the eight planes, can induce both contaminated and uncontaminated acquisitions of disjunction; if the uncontaminated path abandons the defilements of the eight planes, it can also fully induce both contaminated and uncontaminated acquisitions of disjunction. Because the two kinds of paths have the same task, each induces both acquisitions. That these two paths equally abandon the defilements of cultivation is called having the same task.

24.53

From here, thirdly, explaining the scope and limitation of the path's detachment from defilement, the treatise says: "By the path of which plane does one become detached from the defilement of which plane?" The verse says:

24.54

"The unconditioned threshold path
Can abandon all stages;
The other eight abandon their own and higher ones;
The worldly [path] abandons the immediately lower [stage]."

24.55

Explanation: Regarding "The unconditioned threshold path can abandon all stages," this means that when the unconditioned path is aroused in threshold concentration (anāgamya), it can abandon [the defilements of] all nine stages.

24.56

Regarding "The other eight abandon their own and higher ones," the other eight refers to the intermediate [dhyāna], the four fundamental dhyānas, and the three formless realms. When the unconditioned path is aroused in these eight stages, it can abandon the defilements of its own stage and of higher stages; it cannot abandon lower ones, because they have already been abandoned.

24.57

Regarding "The worldly [path] abandons the immediately lower [stage]," this means that any worldly path can only abandon the defilements of the one immediately lower stage. That is to say, relying on the threshold [concentration], it abandons the defilements of the desire realm; relying on the second dhyāna, it abandons the defilements of the first dhyāna; and so forth up to the peak of existence (bhavāgra), which abandons the defilements of the sphere of nothingness; thus it is called the immediately lower stage. It does not sever the defilements of higher stages because its power is inferior. It does not sever its own defilements because the afflictions of its own stage increase with it. Furthermore, it does not sever the defilements of lower stages because they have already been abandoned.

24.58

Next, fourth, to explain the threshold path (sāmantaka-mārga), the treatise says: "For those who rely on the threshold to abandon the defilements of lower stages, just as the uninterrupted path is included in the threshold, are the paths of liberation also included in the threshold? (This is a question.) They are not. (This is an answer.) How so? (This is an inquiry.)" The verse says:

24.59

"For a threshold abandoning lower defilements,
The first three, in the final liberation,
Are fundamental or threshold;
In the higher stages, it is only fundamental."

24.60

Explanation: Regarding "For a threshold abandoning lower defilements," there are eight thresholds: the peripheries of the four dhyānas and the peripheries of the four formless [attainments]. 'Periphery' means the threshold, because it borders on the fundamental. The threshold of the first dhyāna abandons the defilements of the desire realm; in this way, up to the threshold of the peak of existence abandons the defilements of [the sphere of] nothingness; this is called abandoning lower defilements.

24.61

Regarding "The first three, in the final liberation," the first three refers to the first, second, and third dhyānas. The final liberation refers to the ninth path of liberation. In these three thresholds, the ninth liberation either enters the fundamental or remains in the threshold.

24.62

Regarding "In the higher stages, it is only fundamental," from the fourth dhyāna up to the stage of the peak of existence are called the higher stages. In these five stages, the ninth path of liberation of the threshold must enter the fundamental; hence it says 'only'. This is because in these five stages, the threshold and the fundamental share the same feeling of equanimity. When abandoning lower defilements, one must delight in the higher stage, and since the feelings are not different, one must enter the fundamental. In the first three dhyānas, the fundamental is joy and pleasure, while the threshold is equanimity alone; transitioning into a different feeling involves some difficulty, so there are those who cannot enter.

24.63

Next, fifth, to explain the objects and aspects of the worldly path, the treatise says: "What does the worldly path take as its object? What aspects does it form?" The verse says:

24.64

"The worldly uninterrupted and liberation [paths]
Take the lower and higher as objects in turn,
Forming the aspects of coarse, painful, and obstructive,
And the three: tranquil, excellent, and departed."

24.65

Explanation: 'Worldly' refers to the conditioned path. The worldly uninterrupted path takes the objects of the lower stage as its cognitive object; the worldly path of liberation takes the objects of the higher stage as its cognitive object. In the uninterrupted path, taking the phenomena of the lower stage as object, it forms the three aspects of coarse, painful, and obstructive, giving rise to any one of these three aspects. In the path of liberation, taking the phenomena of the higher stage as object, it forms the three aspects of tranquil, excellent, and departed, giving rise to any one of these three aspects. Because it is not quiet, it is called coarse; because it is not splendid, it is called painful; because it is not an escape, it is called obstructive. The three—tranquil, excellent, and departed—should be understood as the reverse of these.

24.66

Next, third, to explain the knowledge of exhaustion and subsequent knowledge, the treatise says: "Immediately following the knowledge of exhaustion (kṣayajñāna), what knowledge arises?" The verse says:

24.67

"After the knowledge of exhaustion of an immovable [arhat],
Knowledge of non-arising necessarily arises;
For others, exhaustion or right view;
This is possessed by all fruition-holders."

24.68

Explanation: 'The immovable' refers to arhats of sharp faculties. After the knowledge of exhaustion, an immovable arhat necessarily arouses the knowledge of non-arising (anutpādajñāna), because they do not fall away.

24.69

Regarding "For others, exhaustion or right view," 'the others' refers to the five kinds of dull-facultied arhats, such as those liable to fall away. After the knowledge of exhaustion, either knowledge of exhaustion arises or right view arises; they do not have the knowledge of non-arising, because they are subsequently susceptible to falling away.

24.70

Question: "Does the lineage of the immovable not have right view?" Answer: "The verse says: 'This is possessed by all fruition-holders.' Right view of the non-learner is possessed by all non-learners without exception, dull or sharp. This means that for one of immovable nature, after the knowledge of non-arising, they may either further arouse the knowledge of non-arising or only arouse right view."

24.71

Next, fourth, to explain the fruits of the path. Within this there are five: first, explaining the fruit of asceticism; second, explaining the causes and conditions for establishing the four fruits; third, separately explaining the two intermediate fruits; fourth, explaining the alternative names for the fruits of asceticism; fifth, explaining the basis of the person for the fruits of asceticism.

24.72

Next, the first, to explain the fruit of asceticism: the treatise says: "What is asceticism (śrāmaṇya)? (First question.) What is the entity of this fruit? (Second question.) How many total distinctions are there in the levels of the fruit? (Third question.)" The verse says:

24.73

"The pure path is asceticism;
The conditioned and unconditioned are its fruit;
There are eighty-nine of these,
The paths of liberation and cessations."

24.74

Explanation: The first line answers the first question, the second line answers the second question, and the lower two lines answer the third question. Regarding "The pure path is asceticism," all unconditioned paths are called pure paths. This pure path is asceticism; one who possesses this path is called an ascetic (śramaṇa). Śramaṇa is translated here as 'diligently resting', meaning that through the unconditioned path one exerts diligence to put an end to the afflictions.

24.75

Regarding "The conditioned and unconditioned are its fruit," the conditioned and unconditioned constitute the entity of the fruit of asceticism. The conditioned fruit is the path of liberation. The unconditioned fruit is cessation through deliberation (pratisaṃkhyānirodha).

24.76

Regarding "There are eighty-nine of these, the paths of liberation and cessations," this enumerates them. There are eighty-nine paths of liberation as the conditioned fruit, and the cessations through deliberation realized in eighty-nine grades are the unconditioned fruit. That is to say, in severing the afflictions of seeing, there are eight uninterrupted paths and eight paths of liberation (these are the eight patiences and eight knowledges). In severing the afflictions of cultivation across the nine stages, there are eighty-one uninterrupted paths and eighty-one paths of liberation. Taking seeing and cultivation together, there are eighty-nine uninterrupted paths, which are solely asceticism. The eighty-nine paths of liberation are called both the fruit of asceticism and asceticism: in terms of the meaning of resting from evil, they are called asceticism; in terms of being the outflows of equal status (niṣyanda-phala) to the uninterrupted path, they are called the fruit of asceticism. Each cessation through deliberation is solely the unconditioned entity of the fruit of asceticism. That is, the uninterrupted path and path of liberation are asceticism, and cessation through deliberation is their realization, called the fruit of asceticism, which is specifically the virile fruit of disjunction (a non-produced virile effect). It should be known that the uninterrupted path is solely asceticism; cessation through deliberation is solely the fruit of asceticism; and the path of liberation is both asceticism and the fruit of asceticism.

24.77

Next, second, to explain the causes and conditions for establishing the four fruits, the treatise says: "If so, why did the World-Honoured One not explain them all? (This is a question: for what reason did the World-Honoured One only teach four fruits and not eighty-nine fruits of asceticism?)" Although the fruits are many, they are not taught because—the verse says:

24.78

"By five causes the four fruits are established:
Relinquishing the previously acquired, obtaining a superior path,
Acquiring cessations collectively, obtaining eight knowledges,
And instantly cultivating the sixteen aspects."

24.79

Explanation: Complete with five causes, the Buddha established the four fruits. First, relinquishing the previously acquired path: this means relinquishing the path of the candidate for the fruit previously attained. In the case of the stream-enterer, one only relinquishes the candidate path; for the other three fruits, one relinquishes both the candidate path and the preceding fruit's path. Second, obtaining a superior path: this means obtaining the excellent path subsumed within the fruit. Third, collecting the cessations together: 'cessations' are the unconditioned. It means that by a single acquisition, one acquires all the cessations; hence it is called collecting the cessations together. Speaking of 'a single acquisition', when the fruit is attained, one arouses a single class of superior acquisition (prāpti) that acquires the preceding cessations, not that there is only one individual acquisition. Fourth, obtaining the eight knowledges: this means obtaining the four dharmic and four subsequent knowledges. Fifth, instantly cultivating the sixteen aspects: this means being able to cultivate impermanence and the rest instantaneously. At the stages of the four fruits, all five causes are present; at other stages, this is not so; therefore the Buddha did not teach them.

24.80

Next, third, to explain the two intermediate fruits, the treatise says: "If the pure path alone is asceticism, how are the two fruits obtained through the power of the worldly path also fruits of asceticism?" The verse says:

24.81

"Because the cessations obtained by the worldly path
Are mixed with what is obtained by the noble,
And maintained by unconditioned acquisition,
They are also called fruits of asceticism."

24.82

Explanation: Regarding "Because the cessations obtained by the worldly path are mixed with what is obtained by the noble," the once-returner and non-returner fruits obtained through the worldly path are called cessations obtained by the worldly path. These obtained cessations are combined together with the cessations through deliberation previously obtained in the path of seeing to form the entity of the fruit; this is called being mixed with what is obtained by the noble. 'Noble' refers to the path of seeing. Because it is mixed with what is obtained by the noble, it is also called a fruit of asceticism.

24.83

Regarding "And maintained by unconditioned acquisition," furthermore, when the unconditioned cessation through deliberation of the intermediate two fruits is realized by the worldly path, it is able to induce the unconditioned acquisition of disjunction; and because it is sustained by this unconditioned acquisition, it is also called a fruit of asceticism.

24.84

Next, fourth, to explain the alternative names for the fruits of asceticism, the treatise says: "Does this asceticism have alternative names?" The verse says:

24.85

"What is called asceticism
Is also named brāhmaṇa-hood,
And also called the Wheel of Brahmā,
Because it is turned by the True Brahmā.
Within it, only the path of seeing
Is spoken of as the Wheel of Dharma,
Because of being like a wheel through speed and the like,
Or through possessing spokes and so forth."

24.86

Explanation: The true asceticism explained earlier is also called 'brāhmaṇa-hood' in the sūtras. 'Brāhmaṇa' is translated here as 'pure intention', because of distancing oneself from afflictions, which shares the meaning of 'diligently resting'. It is also named the 'Wheel of Brahmā' because it is turned by the power of the true Brahmā king. The Buddha is associated with unsurpassed Brahmā-virtue; therefore the World-Honoured One is named the True Brahmā King; 'Brahmā' means pure. However, asceticism pervades the three paths of seeing, cultivation, and the non-learner; among them, only the path of seeing is called the Wheel of Dharma. That is, within the path of seeing there are characteristics such as speed, resembling a worldly wheel; hence it obtains the name Wheel of Dharma. First, because the path of seeing the truths moves swiftly; speaking of 'swiftly', it is fifteen moments. Second, because there is relinquishing and taking up; that is, relinquishing the previous truth and taking up the subsequent truth. Third, because of subduing what has not yet been subdued; that is, by means of the path of seeing, one is able to see what was not yet seen and sever what was not yet severed. Fourth, because of pressing down upon what has already been subdued; that is, for what has already been seen and severed, there is no delusion or falling away, as the path of seeing has no regression. Fifth, because of moving up and down; that is, after contemplating suffering and so forth in the higher [realms], one contemplates suffering and so forth in the lower [realms].

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俱舍論頌疏論本 — Classical Chinese