俱舍論頌疏論本 24.3

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.