俱舍論頌疏論本 25
English (machine translation) 25
- Language
- English
25.1
Fifth from here, explaining the six spiritual lineages, containing eight parts: first, explaining the six arhats; second, explaining the sequence of the six lineages; third, explaining falling away from lineage and fruit; fourth, explaining the lineages of trainees and ordinary persons; fifth, explaining the differences among the three kinds of falling away; sixth, explaining the temporal characteristics of falling away from fruit; seventh, explaining differences in honing the faculties; eighth, explaining the nine kinds of persons in no-learning.
25.2
Below, first, explaining the six arhats, the treatise says: "As previously stated, regarding the unshakeable worthy one's fruit, first the knowledge of exhaustion arises, and then the knowledge of non-arising. Do arhats have distinctions just like stream-enterers and the like? (question) There are distinctions. (answer) What are they? (inquiry)" The verse says:
25.3
"Arhats are of six kinds:
Namely, from the falling-away up to the unshakeable.
The first five are born from resolution through faith,
And are collectively termed 'temporally liberated';
The latter is 'non-temporally liberated',
Born from the prior attainment of view."
25.4
Explanation: The sūtras state that there are six kinds of arhats: First, the one of falling-away dharma, meaning that upon encountering slight conditions, one falls away from what has been attained. Second, the one of thinking dharma, meaning that fearing falling away and loss, one constantly thinks of harming oneself. Third, the one of guarding dharma, meaning that one guards oneself with respect to the dharma previously attained. Fourth, the one of abiding dharma: lacking superior conditions for falling away, even without guarding oneself, one does not fall away; yet lacking superior preparatory application, one does not advance either. Fifth, the one of capable-of-penetration dharma, meaning that by nature one is capable and enjoys cultivating the honing of faculties, quickly penetrating to the unshakeable. Sixth, the one of unshakeable dharma, because one cannot be moved or caused to fall away by defilements. The first five lineages arise from the lineage of resolution through faith in the prior stage of training. These five are collectively termed 'temporally liberated', because they must wait for the proper time to be able to enter absorption and liberation of mind. 'Waiting for the proper time' refers to six kinds of time: 1. obtaining good robes; 2. obtaining good food; 3. obtaining good bedding; 4. obtaining a good place; 5. obtaining good preaching of Dharma; 6. obtaining good fellow practitioners. The latter, the unshakeable lineage, is 'non-temporally liberated', meaning that possessing sharp faculties, one is able to enter absorption and liberation of mind without waiting for a proper time. This arises from the lineage of attainment of view in the prior stage of training.
25.5
Second from here, explaining the sequence of the six lineages, the treatise says: "Are the lineages possessed by the six arhats originally possessed, or are they subsequently acquired? (question) It is indefinite. (answer) How so? (inquiry)" The verse says:
25.6
"Some are the original lineage;
Some are subsequently obtained through honing the faculties."
25.7
Explanation: The lineage of falling-away dharma must be originally possessed; the five beginning with thinking dharma may also be subsequently obtained. That is, some are originally of the thinking dharma lineage, while others hone their faculties from falling-away to become thinking [dharma], and so on up to unshakeable dharma, just as explained for thinking dharma. Here, falling-away dharma does not necessarily mean one definitely falls away, nor does capable of penetration definitely mean one is able to penetrate; this designation is established merely on the basis of possibility. Therefore, the six arhats exist across all three realms. If the falling-away definitely fell away and the capable of penetration definitely penetrated, then the higher realms would only have two kinds—abiding and unshakeable—lacking the other four. That is because those higher realms lack falling away and loss, harming oneself, guarding oneself, and honing faculties, and therefore lack the remaining four.
25.8
Third from here, explaining falling away from lineage and fruit, the treatise says: "Among these six kinds, who falls away from what? Is it from lineage or from fruit?" The verse says:
25.9
"Four fall away from lineage;
Five from fruit, but not the original."
25.10
Explanation: For the unshakeable lineage, there is certainly no possibility of falling away. Among the first five, falling-away dharma alone certainly does not fall away from lineage, because it occupies the lowest position. Only the four beginning with thinking dharma have falling away from lineage: that is, falling from thinking dharma into falling-away dharma; or falling from guarding dharma into thinking dharma; or falling from abiding into guarding dharma; or falling from capable of penetration into abiding. These are called falling away from lineage.
25.11
"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.
25.12
Fourth from here, explaining the lineages of trainees and ordinary persons, the treatise says: "Do only arhats have six lineages, or do others also have six lineages? If they do, are all of them able to cultivate the honing of faculties?" The verse says:
25.13
"Trainees and ordinary persons also have six;
Honing the faculties does not occur on the path of seeing."
25.14
Explanation: Both trainees and ordinary persons have six lineages, corresponding to the six kinds of worthy ones' fruits. Because trainees and ordinary persons have six lineages as causes, there are six kinds in no-learning. However, there is definitely no honing of faculties on the path of seeing, because the path of seeing is swift and does not admit the preparatory application of honing the faculties.
25.15
Fifth from here, explaining the three kinds of falling away, the treatise says: "As a sūtra states: 'I say that regarding the four higher states of mind, the abidings in ease in the present life realized through this, if one falls away from any one of them, yet as for the unshakeable liberation of mind and bodily realization attained, I definitively say there is no cause or condition whereby one falls away from this.' How then does one of unshakeable dharma fall away from abiding in ease in the present life?" The verse says:
25.16
"It should be known that falling away is threefold:
From what has been obtained, what is yet unobtained, and from enjoyment.
The Buddha has only the last;
The sharp have the middle and the last; the dull have three."
25.17
Explanation: "Falling away is threefold": First, falling away from what has been obtained, meaning falling away from dharmas of superior merit already obtained. Second, falling away from what is yet unobtained, meaning that with respect to superior merit not yet obtained, it is termed 'falling away'. Third, falling away from enjoyment, meaning that although merit has been obtained, at the time of enjoyment it does not manifest before one; this is called 'falling away'.
25.18
"The Buddha has only the last": the Buddha has only the latter one, falling away from enjoyment, because, being endowed with myriad virtues, it is impossible for them all to manifest simultaneously at once.
25.19
"The sharp have the middle and the last": "the sharp" refers to the unshakeable arhat, who has the middle and latter two kinds of falling away—the middle being falling away from what is yet unobtained, and the latter being falling away from enjoyment. Because of sharp faculties, there is no falling away from what has been obtained. "The dull have three": "the dull" refers to the five beginning with falling-away dharma, who possess all three kinds of falling away. When the sūtra says that one of unshakeable dharma falls away from abiding in ease in the present life, this is said in terms of falling away from enjoyment, not the other two kinds of falling away; hence there is no [actual] falling away.
25.20
Sixth from here, explaining the characteristics of falling away from fruit, the treatise says: "Since arhats are allowed to fall away from fruit, do they undergo further rebirth? Do they, upon falling away, perform actions that they did not perform while abiding in the fruit? (question) They do not. (answer) For what reason? (inquiry)" The verse says:
25.21
"Whoever falls away from a fruition is sure to attain [it again] and does not die [first];
What is not done while abiding in the fruition is not done [when fallen], because shame increases."
25.22
Explanation: Whoever falls away from a fruition will surely attain it again in a brief moment; none will die without having attained it. If one were to die, the fruition of cultivating the pure life would not be a place of security and trust. Furthermore, actions that one does not perform while abiding in the stage of fruition are also certainly not done when one falls from the fruition, because shame and modesty increase, just as a strong warrior, though stumbling, does not fall prostrate.
25.23
Seventh, this explains the differences in refining the faculties. The treatise states: "As explained above, there are those who refine their faculties to attain the [stages of] aśaikṣa and śaikṣa. When properly refining the faculties, how many uninterrupted paths and how many paths of liberation are there respectively (first question)? What nature subsumes them (second question)? What do they rely upon (third question)?" A verse says:
25.24
"Refining faculties in the stage of aśaikṣa
Has nine uninterrupted [paths] and [nine paths of] liberation, due to long habituation;
The śaikṣa has one; [they are] untainted; they rely on the three [continents] of humans.
The aśaikṣa relies on nine stages;
The śaikṣa relies on only six,
Because they abandon the fruition and superior paths to the fruition,
And attain only the path of the fruition."
25.25
Explanation: The first three lines answer the first question; the two words 'untainted' in the fourth line answer the second question; from 'they rely on the three [continents] of humans' downward answers the third question. 'Refining faculties in the stage of aśaikṣa has nine uninterrupted [paths] and [nine paths of] liberation, due to long habituation' means: this explains that when refining faculties in the stage of aśaikṣa among the five types such as the fall-liable, in transforming each individual nature there are nine uninterrupted paths and nine paths of liberation for each, just like when first attaining the fruition of an arhat through nine uninterrupted paths and nine paths of liberation. Because those dull-natured faculties have been habituated for a long time, nine uninterrupted paths and nine paths of liberation are required; because what has been established through the paths of the śaikṣa and aśaikṣa is firm, it is called 'long habituation'. 'The śaikṣa has one' means: in the stage of the śaikṣa, when transforming a single nature, there is one uninterrupted path and one path of liberation for each, because there is no long habituation, just as when first attaining the fruition of a stream-enterer through one uninterrupted path (the acquiescence in the dharma-class of the path) and one path of liberation (the knowledge of the dharma-class of the path).
25.26
'Untainted' explains that the path of refining faculties is exclusively of an untainted nature, because it is predominant. 'Rely on the three [continents] of humans' refers to the bodily support: only humans in the three continents are able to cultivate the refinement of faculties; it does not exist among the heavenly destinies, because they do not fall away.
25.27
'The aśaikṣa relies on nine stages' refers to the support in terms of meditative stages: refining faculties for an aśaikṣa relies on the preparatory [stage of the first dhyāna], the intermediate [dhyāna], the four dhyānas, and the three formless [absorptions].
25.28
'The śaikṣa relies on only six' means: the śaikṣa refining faculties relies on only six stages; among the previous nine stages, the last three are excluded.
25.29
'Because they abandon the fruition and superior paths to the fruition, and attain only the path of the fruition' explains the reason why the śaikṣa relies on six stages. In transforming the faculties, one is permitted to abandon the path of the fruition and the superior paths to the fruition (which are the paths directed toward higher fruitions). What is attained is only the fruition, not the directed path; and there is certainly no fruition of a śaikṣa subsumed under the formless stages. Therefore, the śaikṣa refining faculties relies on only six stages.
25.30
Eighth, this explains the nine aśaikṣas. The treatise states: "In all, how many kinds are there in the stage of aśaikṣa? Due to what differences?" A verse says:
25.31
"Seven śrāvakas and two Buddhas;
The difference is due to nine faculties."
25.32
Explanation: There are nine aśaikṣas, namely seven śrāvakas: the five types including the fall-liable, and the immovable divided into two: the first is called non-falling, due to sharp faculties from before; the second is called immovable, due to being attained through later cultivation. The words 'two Buddhas' refer to the pratyekabuddha and the Great Awakened One. The distinctions among these noble ones are due to the differences of nine grades of faculties, from the lowest of the low upward; thus they constitute nine noble ones.
25.33
From here, the second major section explains the seven noble persons. Within this there are two parts: 1. Establishing the seven noble ones; 2. Explaining liberation through wisdom and liberation both ways.
25.34
First, as for the seven noble ones, the treatise states: "In the stages of śaikṣa and aśaikṣa there are seven noble ones, and all noble ones are subsumed within them: 1. follower by faith; 2. follower by dharma; 3. resolved by faith; 4. attained to view; 5. bodily witness; 6. liberated through wisdom; 7. liberated both ways. Based on what are the seven established (first question)? How many distinct entities are there (second question)?" A verse says:
25.35
"Due to preparation, faculties, the absorption of cessation,
And liberation, they become seven;
In entity, these are distinct as only six,
Because in each of the three paths there are two."
25.36
Explanation: The first two lines answer the first question; the lower two lines answer the second question. Based on differences in preparatory practice, the first two noble ones are established: namely, their prior preparation is either following the words of another in faith or following the dharma by oneself. Based on differences in faculties, the next two kinds are established: dull faculties are called 'resolved by faith', and sharp faculties are called 'attained to view'. Based on attaining the absorption of cessation, the designation 'bodily witness' is established. Based on differences in liberation, the last two noble ones are established: through the power of wisdom one is free from the hindrance of defilement, which is called 'liberated through wisdom'; concurrently attaining the absorption of cessation and freeing oneself from the hindrance to liberation (namely, the hindrance to the absorption of cessation is called the hindrance to liberation, having non-defiled ignorance as its essence) is called 'liberated both ways'. Free from both the hindrance to concentration and the hindrance to wisdom, it is called 'both'. Although there are seven names, their entities are only six, because in each of the three paths there are two. In the path of seeing two are established: followers by faith and by dharma. In the path of cultivation two are established: resolved by faith and attained to view. In the path of non-learning two are established: temporarily liberated and non-temporarily liberated. Therefore, in reference to the three paths, in entity there are only six.
25.37
Second, concerning establishing the liberated both ways and liberated through wisdom, the treatise states: "Which ones are called liberated both ways and liberated through wisdom?" A verse says:
25.38
"The 'both' is due to attaining the absorption of cessation;
The rest are called 'liberated through wisdom'."
25.39
Explanation: Those among the six kinds of arhats who attain the absorption of cessation are called 'liberated both ways': first, through the power of wisdom they are liberated from the hindrance of affliction; further, they attain the absorption of cessation and are liberated from the hindrance to concentration; therefore they are called 'both'.
25.40
'The rest are called liberated through wisdom' means: 'the rest' refers to arhats who have not attained the absorption of cessation. These are called 'liberated through wisdom' because they attain liberation from the hindrance of defilement solely through the power of wisdom; not yet being free from the hindrance to concentration, they do not receive the name 'both'.
25.41
From here, the third major section explains fullness in the śaikṣa and aśaikṣa. The treatise states: "As the World-Honoured One said: 'When five defilements are severed (the five lower fetters are severed by the anāgāmin) and one cannot be led astray (one is not led astray by the defilements of desire), one is not yet called a full śaikṣa (the above is the scriptural text; what follows poses questions based on the sūtra).' In the stages of śaikṣa and aśaikṣa, due to how many causes respectively is one uniquely called 'full' among one's peers?" A verse says:
25.42
"A śaikṣa is called full
Due to three: faculties, fruition, and concentration;
An aśaikṣa attains the designation of full
Only due to two: faculties and concentration."
25.43
Explanation: A śaikṣa is called full fully by three causes: 1. Fullness through faculties, meaning sharp faculties. 2. Fullness through fruition, meaning attaining the stage of a non-returner. 3. Fullness through concentration, meaning attaining the absorption of cessation. There is a śaikṣa who is full solely through faculties: namely, one attained to view who is not yet detached from sensual desire; because of being attained to view they are called full in faculties, but because they are not yet detached from desire they lack the other two fullnesses. There is a śaikṣa who is full solely through fruition: namely, a non-returner resolved by faith who has not yet attained the absorption of cessation; being a non-returner they are called full in fruition, but being resolved by faith they are not called full in faculties, and not having attained the absorption of cessation they are not full in concentration. There is a śaikṣa who also attains the name of full through both faculties and fruition: namely, a non-returner attained to view who has not yet attained the absorption of cessation; through being attained to view and a non-returner they are called full in faculties and fruition, but not having attained the absorption of cessation they are not called full in concentration. There is a śaikṣa who also attains the name of full through both fruition and concentration: namely, one resolved by faith who has attained the absorption of cessation; not being attained to view, they are not called full in faculties. There is a śaikṣa who is endowed with all three fullnesses: namely, one attained to view who has attained the absorption of cessation; for whoever attains the absorption of cessation must be a non-returner, hence they possess all three fullnesses.
25.44
An aśaikṣa is called full only due to two causes: 1. Fullness through faculties; 2. Fullness through concentration. In the stage of an aśaikṣa, all are aśaikṣas and none are not full in fruition; hence none are called full due to fruition. There are aśaikṣas who are full solely through faculties: namely, the non-temporarily liberated who have not attained the absorption of cessation. There are those full solely through concentration: namely, the temporarily liberated who have attained the absorption of cessation. There are those endowed with both fullnesses: namely, the non-temporarily liberated who have attained the absorption of cessation. This can be understood upon reflection.
25.45
From here, the third major section explains the differences among the paths. Within this, it is divided into six: 1. Explaining the four paths; 2. Explaining the four modes of progress; 3. Explaining the factors of awakening; 4. Explaining verified purities; 5. Explaining right knowledge and liberation; 6. Explaining the universal and restricted aspects of revulsion and dispassion.
25.46
First, explaining the four paths, the treatise states: "If one speaks broadly, the differences among the paths are immeasurable—namely mundane and supramundane, the path of seeing, the path of cultivation, and so on. In brief, how many paths can comprehensively subsume them?" A verse says:
25.47
"One should know that all paths
Are, in brief, only four:
Namely the preparatory, the uninterrupted,
The liberation, and the superior advancement paths."
25.48
Explanation: The preparatory path refers to the preparation that precedes and induces the uninterrupted path. The uninterrupted path refers to the paths that sever defilements. The path of liberation is that which follows the uninterrupted path, meaning that one has already been liberated from the hindrance that was to be severed. The superior advancement path, which arises initially, refers to all remaining paths apart from the first three that progressively advance higher; that is, the various paths that arise after the path of liberation. Question: "What is the meaning of 'path'?" Answer: "It means the road to nirvāṇa, because by mounting this one can go to the citadel of nirvāṇa. Another explanation: 'path' means the basis of seeking, because based on this one seeks the fruition of nirvāṇa."
25.49
Second, explaining the four modes of progress, the treatise states: "In other places (other passages of the sūtras), the path is given the name 'mode of progress' (pratipad) because it is capable of progressing through to nirvāṇa. How many kinds are there (first question)? Based on what stages are they established (second question)?" A verse says:
25.50
"There are four kinds of progress:
Easy [progress] relies on the fundamental dhyānas;
Difficult [progress] relies on the remaining stages;
Slow and rapid [depend on] dull and sharp faculties."
25.51
Explanation: The first line answers the first question; the lower three lines answer the second question. The sūtra speaks of four modes of progress in total: 1. difficult progress with slow comprehension; 2. difficult progress with rapid comprehension; 3. easy progress with slow comprehension; 4. easy progress with rapid comprehension. When the path relies on the four fundamental dhyānas, it is called easy progress: because it gathers factors (the eighteen dhyāna factors) and serenity and insight are balanced, proceeding spontaneously, it is called easy, not because it is pleasant sensation. If it relies on the formless [absorptions], the preparatory [stage], and the intermediate [dhyāna], it is called difficult progress: because it does not gather factors and serenity and insight are not equal, proceeding with hardship, it is called difficult, not because it is painful sensation. That is, in the formless realm there is much serenity and little insight; in the preparatory and intermediate [stages] there is much insight and little serenity; this is called unequal. When the verse says 'the remaining stages', it refers to these formless stages and so forth. However, within these two modes of easy and difficult progress, dull faculties are called 'slow' because their practice is tardy; sharp faculties are called 'rapid' because they penetrate the objective realm swiftly.
25.52
Third, explaining the factors of awakening. Within this there are six: 1. Stating the number and explaining the name; 2. Explaining their essential nature; 3. Explaining the applications of mindfulness and so forth; 4. Explaining the increase of awakening factors; 5. Explaining tainted and untainted; 6. Distinguishing them according to stages.
25.53
First, stating the number: the treatise states: "The path is also called the factors of awakening (bodhipakṣa). How many kinds of these are there? What is the meaning of the name?" A verse says:
25.54
"The factors of awakening are thirty-seven,
Namely the four applications of mindfulness and so forth;
Awakening refers to [the knowledges of] destruction and non-arising;
Because they accord with this, they are called factors."
25.55
Explanation: The sūtras say that the factors of awakening are thirty-seven, namely: the four applications of mindfulness: body, feelings, mind, and dharmas; the four right abandonings: striving to sever the two evils and striving to cultivate the two goods; the four bases of psychic power: aspiration, diligence, mind, and investigation; the five faculties and five powers: faith, diligence, mindfulness, concentration, and wisdom; the seven limbs of awakening: 1. discrimination of dharmas, 2. energy, 3. joy, 4. pliancy, 5. mindfulness, 6. concentration, 7. equanimity; and the eight limbs of the noble path: 1. right effort, 2. right mindfulness, 3. right concentration, 4. right view, 5. right intention, 6. right speech, 7. right action, 8. right livelihood. These are called the thirty-seven factors of awakening. 'Bodhi' is translated here as 'awakening', because ignorance and sleepiness are both eternally severed. The knowledges of destruction and non-arising constitute the essence of this awakening. Because the thirty-seven dharmas accord with and proceed toward bodhi, they are called factors of awakening.
25.56
From this point is the second [section], explaining the essential nature. The treatise says: "Are these thirty-seven entities individually distinct? (This asks.) They are not. (This answers: because their essential nature is only ten, it says 'they are not'.) Why is that? (This inquires.)" The verse says:
25.57
"These real entities are only ten:
namely, wisdom, diligence, concentration, faith,
mindfulness, joy, equanimity, pliancy,
and morality and examination are their nature."
25.58
The explanation says: Although there are thirty-seven names, in terms of real entities, there are only ten: first, wisdom; second, diligence; third, concentration; fourth, faith; fifth, mindfulness; sixth, joy; seventh, equanimity; eighth, pliancy; ninth, morality; tenth, examination. Among the thirty-seven, wisdom subsumes eight: the four applications of mindfulness, the faculty of wisdom, the power of wisdom, the awakening factor of investigation of phenomena, and right view. These eight take wisdom as their nature. Diligence also subsumes eight: the four right abandonments, the faculty of vigor, the power of vigor, the awakening factor of vigor, and right vigor. These eight take diligence as their nature. Concentration also subsumes eight: the four bases of psychic power, the faculty of concentration, the power of concentration, the awakening factor of concentration, and right concentration. These eight take concentration as their nature. Faith subsumes only two: the faculty of faith and the power of faith, which take faith as their nature. Mindfulness subsumes only four: the faculty of mindfulness, the power of mindfulness, the awakening factor of mindfulness, and right mindfulness. These four take mindfulness as their nature. Joy subsumes only one: the awakening factor of joy, which takes joy as its nature. Equanimity also subsumes only one: the awakening factor of equanimity, which takes formative equanimity as its nature. The word 'equanimity' here is not neutral feeling; it is called 'equanimity' as the formative equanimity among the factors of the great beneficial ground. Pliancy subsumes one: the awakening factor of pliancy, which takes pliancy as its nature. Morality subsumes only three: right speech, right action, and right livelihood, which take morality as their nature. Examination subsumes only one: right thought, which takes examination as its nature. What has been explained above is that the three of wisdom, diligence, and concentration each subsume eight, and three times eight is twenty-four. Faith subsumes two, which added to the preceding makes twenty-six. Mindfulness subsumes four, which added to the preceding makes thirty. Joy subsumes one, equanimity subsumes one, pliancy subsumes one, morality subsumes three, and examination subsumes one; these seven added to the preceding make thirty-seven. Therefore, their essential nature is only ten. The Vaibhāṣikas say there are eleven, meaning they divide morality into two: because bodily and verbal actions are not mixed together, they divide bodily action and verbal action into two; the remaining nine are the same as before.
25.59
From this point is the third [section], explaining the applications of mindfulness, and so forth. The treatise says: "The names of the three, beginning with the applications of mindfulness, have no exclusive attribution; why are they spoken of solely as wisdom, diligence, and concentration? (The explanation says: the three names—the four applications of mindfulness, the four right abandonments, and the four bases of psychic power—have no exclusive attribution; why is the application of mindfulness spoken of solely as wisdom, the right abandonment solely as diligence, and the base of psychic power solely as concentration?)" The verse says:
25.60
"The four applications of mindfulness, the right abandonments,
and the bases of psychic power, according to what is predominant,
are said to be wisdom, diligence, and concentration;
in reality, they are all beneficial states of preparation."
25.61
The explanation says: The three, beginning with the four applications of mindfulness, are spoken of as wisdom, diligence, and concentration in accordance with the meaning of predominance. If one discusses their real entities, the three stages generally subsume all beneficial states of preparation, meaning that the five aggregates associated with and co-existing with the applications of mindfulness and so forth are called beneficial states of preparation. Moreover, in the stage of the four applications of mindfulness, wisdom is predominant; in the stage of the right abandonments, diligence is predominant; in the stage of the bases of psychic power, concentration is predominant. Question: "For what reason is the name 'application of mindfulness' established for wisdom?" Answer: "The Sarvāstivāda explains: It is because wisdom is held and caused to abide by the power of mindfulness. Following the author's explanation, the truth is that it is through wisdom that mindfulness is caused to abide on the object, because one who sees in accordance with reality can clearly remember." Question: "For what reason is diligence called 'right abandonment'?" Answer: "In the correct cultivation, one diligently abandons the two unbeneficial states and diligently cultivates the two beneficial states, because this power of diligence can abandon indolence. Alternatively, it is called 'right exertion', because among those that correctly maintain and urge body, speech, and mind, this is the most superior." Question: "For what reason is the name 'basis of psychic power' established for concentration?" Answer: "'Psychic power' refers to the marvelous qualities of supernatural transformation; 'basis' is the concentration upon which the psychic power relies. Psychic power arises relying on concentration; concentration is the basis of psychic power, and hence it is called 'basis of psychic power'."
25.62
From this point is the fourth [section], explaining the increase of the factors of awakening. The treatise says: "In which stage should it be said that which factor of awakening increases?" The verse says:
25.63
"In the stages of beginners, aids to penetration,
and cultivating the path of seeing,
the seven groups, beginning with mindfulness,
should be known to increase in succession."
25.64
The explanation says: 'Beginners' refers to the stage of cultivating the individual and general applications of mindfulness. In this beginner stage, one can closely illuminate the four objects of body, and so on; because the function of wisdom is superior, the applications of mindfulness are said to increase. 'Aids to penetration' refers to the four stages of Heat, and so forth. In the stage of Heat, one is able to realize the distinctive virtues of the other factors (the aids to penetration); because the function of diligence is superior, the right abandonments are said to increase. In the stage of Summits, one approaches the stage of non-regression; because the function of concentration is superior, the bases of psychic power are said to increase. In the stage of Acquitances, one definitely does not regress and fall away, the beneficial roots are firm, and one attains the meaning of predominance; thus the five faculties are said to increase. In the stage of Supreme Mundane Dharmas, one cannot be subdued by mundane deluded dharmas and attains the meaning of unconquerability; thus the five powers are said to increase.
25.65
'And cultivating the path of seeing': In the stage of the path of cultivation, being close to the stage of awakening, the assistance to awakening is superior; thus the seven factors of awakening are said to increase. In the stage of the path of seeing, operating with rapid progression, the passage through the path is superior; thus the eight factors of the noble path are said to increase. Another master says: In the stage of the path of seeing, the awakening factors are established because one awakens to and knows the four noble truths in accordance with reality; in both stages of seeing and cultivating, the eight path factors are established because both of these stages lead directly and without obstruction to the city of nirvāṇa.
25.66
'The seven groups, beginning with mindfulness, should be known to increase in succession' concludes the above [exposition that] in the stages of beginners and so forth, there is the increase of the seven groups, beginning with the applications of mindfulness.
25.67
From this point is the fifth [section], distinguishing the contaminated and uncontaminated. The treatise says: "Of these thirty-seven, how many are common to the contaminated, and how many are uncontaminated?" The verse says:
25.68
"The seven factors of awakening and the eight path factors
are exclusively uncontaminated;
the three fours, and the five faculties and powers,
are all common to both kinds."
25.69
The explanation says: The seven awakening factors and the eight factors of the noble path are exclusively uncontaminated.
25.70
'The three fours' are: first, the four applications of mindfulness; second, the four right abandonments; third, the four bases of psychic power. 'The five faculties and powers' refers to the five faculties and the five powers. These four applications of mindfulness and so forth are all common to both kinds, the contaminated and uncontaminated.
25.71
From this point is the sixth [section], explaining the reliance on grounds. The treatise says: "How many of these thirty-seven are present in which ground?" The verse says:
25.72
"In the first dhyāna are all of them; the preparatory stage lacks the faculty of joy;
the second dhyāna lacks examination; the intermediate, the third, and the fourth lack two;
the first three formless realms lack morality and the preceding two;
in the desire realm and the Peak of Existence, the awakening and path factors are excluded."
25.73
The explanation says: 'In the first dhyāna are all of them' means that relying on the first dhyāna, all thirty-seven are complete. As for the statement 'all of them; the preparatory stage lacks the faculty of joy', relying on the unarrived stage, there are only thirty-six, because the faculty of joy is excluded: because in the threshold stage one proceeds with strenuous effort, and because one still has doubt and hesitation regarding the phenomena of the lower ground, there is no joy.
25.74
'The second dhyāna lacks examination': Relying on the second dhyāna, there are also thirty-six, because examination is excluded there, and thus there is no factor of right thought.
25.75
'The intermediate, the third, and the fourth lack two': 'The third and fourth' refers to the third and fourth dhyānas; 'intermediate' refers to the intermediate dhyāna. In these three and four [grounds], there are thirty-five each, because the preceding two are excluded, which means there is no joy or examination.
25.76
'The first three formless realms lack morality and the preceding two': The first three formless realms exclude the three morality factors, and also exclude the preceding two, which are joy and examination; in total five kinds are excluded, and therefore each of the three formless realms has thirty-two.
25.77
'In the desire realm and the Peak of Existence, the awakening and path factors are excluded': Because there is nothing uncontaminated in the desire realm or the Peak of Existence, the seven awakening factors and the eight path factors are excluded, leaving the remaining twenty-two.
25.78
From this point is the fourth [topic], explaining confirmed clarity. The treatise says: "When the factors of awakening operate, one necessarily attains confirmed clarity. How many kinds of this are there? (The first question.) Relying on what stage is it attained? (The second question.) What dharma is its real entity? (The third question.) Is it contaminated or uncontaminated? (The fourth question.)" The verse says:
25.79
"Confirmed clarity is of four kinds,
namely, in the Buddha, Dharma, Saṅgha, and morality;
by seeing three [truths], one attains [clarity in] Dharma and morality;
by seeing the path, one additionally obtains the Buddha and Saṅgha.
Dharma means the three truths in their entirety
and the paths of the bodhisattva and the pratyekabuddha;
the two of faith and morality are their essential nature;
all four are exclusively uncontaminated."
25.80
The explanation says: The first two lines answer the first question; the next four lines answer the second question; the next one line answers the third question; the final line answers the fourth question. The sūtra explains that there are four kinds of confirmed clarity in total: first, confirmed clarity regarding the Buddha; second, confirmed clarity regarding the Dharma; third, confirmed clarity regarding the Saṅgha; fourth, confirmed clarity regarding noble morality.
25.81
'By seeing three [truths], one attains [clarity in] Dharma and morality': In the stage of the path of seeing, when seeing the first three truths, for each single truth one attains two kinds of confirmed clarity, in Dharma and morality. Having verified the phenomena of the three truths, faith arises with them as object, and there is confirmed clarity in the Dharma. When the path arises, accompanied by uncontaminated morality, there is confirmed clarity in morality.
25.82
'By seeing the path, one additionally obtains the Buddha and Saṅgha': 'Path' is the truth of the path. In the stage of seeing the truth of the path, one additionally obtains the Buddha and the Saṅgha. The word 'additionally' indicates that one also attains confirmed clarity regarding the Dharma and morality. The aśaikṣa dharmas of the Buddha are subsumed under the truth of the path; faith arising with them as object is called confirmed clarity regarding the Buddha. The śaikṣa and aśaikṣa dharmas that constitute the Saṅgha of śrāvakas are also subsumed under the truth of the path; faith arising with them as object is called confirmed clarity regarding the Saṅgha. Therefore, only in the truth of the path are the Buddha and Saṅgha present. When seeing the truth of the path, in terms of actual manifestation, there are only two kinds of confirmed clarity, in Dharma and morality. Saying that the Buddha and Saṅgha are present is spoken in terms of acquisition and cultivation: because at this time one cultivates and acquires future faith taking the Buddha and Saṅgha as object, seeing the truth of the path possesses all four [kinds of] confirmed clarity.
25.83
'Dharma means the three truths in their entirety and the paths of the bodhisattva and the pratyekabuddha': This refers to the Dharma that is believed in; that is, the three truths of suffering, origination, and cessation in their entirety are called Dharma. Within the truth of the path, the path of the bodhisattva and the path of the pratyekabuddha are called Dharma: because the bodhisattva and the pratyekabuddha each consist of only a single person, which does not constitute the meaning of a Saṅgha, they are called Dharma. The morality received by the noble one is concomitant with direct realization, and therefore at all times there is none where it is not also attained. (The explanation says: this clarifies that Dharma and morality are common to the seeing of all four truths.)
25.84
'The two of faith and morality are their essential nature' identifies the essential nature. Due to differences in what is believed in, there are four names, but their real entities are only two: confirmed clarity regarding the Three Jewels takes faith as its nature, and confirmed clarity regarding noble morality takes morality as its nature; thus there are only two.
25.85
'All four are exclusively uncontaminated': The four kinds of confirmed clarity are exclusively uncontaminated dharmas, because contaminated dharmas are not confirmed clarity. Question: "Relying on what meaning is the name 'confirmed clarity' established?" Answer: "Because one directly realizes the principle of the four truths, it is called 'confirmed'; because there is right faith in the Three Jewels and sublime morality, it is called 'clarity'. Departing from the defilement of disbelief, faith is called clarity. Departing from the defilement of broken morality, morality is called clarity. Because clarity is attained through direct realization, the name 'confirmed clarity' is established. As for the sequence of these four: faith in the Buddha is like [faith in] a good physician; faith in the Dharma is like [faith in] good medicine; faith in the Saṅgha is like [faith in] a caretaker of the sick. Because the mind of faith is pure, noble morality is produced; therefore morality is spoken of as the fourth. One must possess the preceding faith for this morality to appear, just as illness is eliminated only when meeting these three conditions."
25.86
From this point is the fifth [topic], explaining right knowledge and liberation, which has four parts: first, explaining the two factors; second, explaining the time of liberation; third, explaining the time of severing obstacles; fourth, explaining cessation, severing, and disjunction.
25.87
First, explaining the two factors: The treatise says: "The sūtra says: 'In the stage of the learner, one accomplishes eight factors; in the stage of the non-learner, one accomplishes all ten (adding the factors of right liberation and right knowledge).' For what reason is it not said that in the stage of the learner there are right liberation and right knowledge? (The first question.) What is the essential nature of right liberation and right knowledge? (The second question.)" The verse says:
25.88
"Because the learner has remaining bonds,
they lack the factors of right liberation and knowledge.
Liberation is conditioned and unconditioned,
namely, resolve and the destruction of delusion.
The conditioned factor of the non-learner
is the two aggregates of liberation.
Right knowledge is as explained for awakening,
meaning the knowledge of destruction and of non-arising."
25.89
Explanation: The first two lines answer the first question, and the latter six lines answer the second question. Regarding 'Because the śaikṣa has remaining bonds, they lack the branches of right liberation and wisdom': in the stage of training (śaikṣa), there are still remaining bonds, so there is no branch of liberation; because the branch of liberation is absent, the branch of right wisdom is likewise not established.
25.90
Regarding 'Liberation is conditioned and unconditioned': this is the statement of the thesis. Liberation is of two kinds: first, conditioned; second, unconditioned.
25.91
Regarding 'Meaning resolve and the cessation of afflictions': this explains the above. The resolve (adhimokṣa) of the aśaikṣa is called conditioned liberation, while the cessation of all afflictions is called unconditioned liberation.
25.92
Regarding 'The conditioned is the branch of the aśaikṣa': conditioned liberation is called the branch of the aśaikṣa, because the establishment of the designation 'branch' belongs [only] to the conditioned.
25.93
Regarding 'Namely the two aggregates of liberation': this conditioned liberation is spoken of in the sūtras as having two kinds, namely liberation of mind (cetovimukti) and liberation through wisdom (prajñāvimukti). These two liberations, among the fivefold Dharma-body, are called the aggregate of liberation (vimuktiskandha).
25.94
Regarding 'Right wisdom is as explained for bodhi, meaning the knowledge of destruction and of non-arising': this identifies the nature of right wisdom. As explained above for bodhi, the previously explained knowledge of destruction (kṣayajñāna) and knowledge of non-arising (anutpādajñāna) constitute the nature of right wisdom.
25.95
Next is the second [section], explaining the time of liberation. The treatise says: 'In what state does the mind properly attain liberation, such that one speaks of the aśaikṣa mind being liberated?' The verse says:
25.96
"When the aśaikṣa mind arises,
It is properly liberated from the hindrances."
25.97
Explanation: 'When the aśaikṣa mind arises' means the time when the first aśaikṣa mind is properly arising in the future [state]. When it is properly arising, it properly attains liberation from the obstacle of afflictions, which is called 'proper liberation'. If it were already in the present tense, it would be called 'already liberated', not 'properly liberating'.
25.98
Next is the third [section], explaining the time of severing hindrances. The treatise says: 'In what state does the path cause the properly arising hindrances to be severed?' The verse says:
25.99
"The path only in the state of proper cessation
Is able to cause those hindrances to be severed."
25.100
Explanation: The words 'state of proper cessation' show that it resides in the present. The path can sever hindrances only when it is properly ceasing, because in other states it definitely lacks the function of severing hindrances. What is referred to here as 'the path' is the vajropamasamādhi (adamantine concentration).
25.101
Next is the fourth [section], explaining cessation, dispassion, and severance. The treatise says: 'The sūtras speak of three realms: severance, dispassion, and cessation. What is their essence? (The first question.) How do they differ? (The second question.)' The verse says:
25.102
"The three realms are explained as unconditioned:
The realm of dispassion is only freedom from attachment;
The realm of severance is the severance of the remaining fetters;
The realm of cessation is the cessation of their objective bases."
25.103
Explanation: The first line answers the first question, and the lower three lines answer the second question. 'The three realms are explained as unconditioned': the three realms of severance, cessation, and dispassion take unconditioned liberation as their nature. 'The realm of dispassion' refers only to freedom from attachment (rāga). 'The realm of severance' refers to the severance of the remaining eight fetters such as anger. 'The realm of cessation' refers to the cessation of the objective bases in which attachment and the like increase. The previous terms 'dispassion' and 'severance' are in terms of severing the afflictions, while this is based on the cessation of the objective referents of the afflictions.
First 103 of 110 passages. Read on
Linked texts (1)
- 俱舍論頌疏論本 — Classical Chinese