瑜伽師地論略纂 9.87

9.87

論云「又於爾時至極究竟」等，此自下有三十二法，是羅漢勝德。此即第一勝，以到無學果故，名極究竟。　「畢竟無垢」者，是第二，羅漢斷三界惑盡也。　「畢竟證得梵行邊際」者，是第三，謂超有學行梵行者由未到極，今無學到邊也。　「離諸關鍵」，生死牢獄繫閉眾生，由如牢獄，無學離之，即第四也。　「已出深坑」，即第五，離四暴流。　「已度深塹」，即第六，離四軛也。　「已能摧伏彼伊師迦，是為真聖」者，即第七，西方有山名伊師迦，此山高而且峻，譬有頂煩惱亦高而最極，無學離有頂惑，如摧伊師迦。　「摧滅高幢」者，第八，言摧我慢。　「已斷五支」者，第九，已斷五上分結，并五下分結。　「成熟六支」，即第十，成熟六念，又或軌則所行等六支。　「一向守護四所依止」，第十一，守護四依，依法不依人；又常乞食、糞掃衣等四依止；又守護四念住等名四依止。　「最極遠離」者，第十二，有學已離諸惡趣等，今無學勝彼，名最極遠離；又或離邪行，或離殺生等，勝有學。　「獨一諦實」者，十三，明無虛誑，又離妄語，名為諦實。　「棄捨希求」者，十四，至極位故，更無希求；無不與取故，名不希求。　「無濁思惟」者，十五，唯善、無記思惟，無不善染污濁思惟故，又無邪行濁思惟故，又無殺生濁思惟故。此上四，即十惡業道中前四種亦得。　「身行猗息」者，十六，居有學位，身有硬澁；今無學，常得輕安，故身行猗息，即猗樂也。　「心善解脫，慧善解脫」，十七，得俱解脫，或唯慧解脫也。　「獨一無侶」，言最勝故，名為獨一，非餘有學等侶，名為無侶，即十八也。　「正行已立」，十九，謂入涅槃，行已立也。　「名已親近無上丈夫」，二十，明與佛同證人空，親近於佛，佛是無上丈夫。　「具足成熟六恒住法乃至意正念、正知」，二十一，明常住六恒住法，六恒住法以捨、念、正知三法為體。　「彼於爾時領受貪欲等乃至愚痴無餘永盡」，二十二，離三不善根，彼貪瞋癡皆永盡故。　「不造諸惡，習近諸善」，二十三，明斷惡修善。　「其心獨如虛空淨水」，二十四，其心如空無染，如淨水無濁，又如空無礙，如水明淨，如水無塵。　「如妙香檀，普為一切天帝天王恭敬供養」，二十五，明如天帝宮中有妙香檀樹，天帝天王常生恭敬。又羅漢身或如一香檀木，言無惑、自在故，常為天帝等恭敬。　「住有餘依般涅槃界」，二十六，明得有餘涅槃。　「度生死海乃至亦名任持最後有身」，二十七，明此身得涅槃，但任持一身。　「先業煩惱所引諸蘊乃至永滅涅槃」，二十八，明得無餘涅槃。　「當知此中，有如是相乃至五者、用不能貯畜受用諸欲資具」，二十九，明不習近五種處所。　「如是不能妄計苦樂等乃至無因而生」，三十，明知諸法從緣而生，不生妄計。「又亦不能怖畏一切不應記事」，三十一，明已知佛法故，他問無不知，十四不應記事中不生怖畏。　「又亦不能於雲、雷電」等下，三十二，明無我故無怖。此為三十二種羅漢功德也。

Regarding the treatise's statement, "Moreover, at that time having reached the utmost culmination..." and so forth: below this there are thirty-two qualities, which are the superior virtues of an arhat. This is the first excellence: because one has reached the fruit of non-learning, it is called "utmost culmination." "Utterly free from taint" is the second: the arhat has completely eliminated the defilements of the three realms. "Utterly realizing the furthest bound of the pure life" is the third: meaning that one surpasses those who practice the pure life in the stage of learning who have not yet reached the ultimate, whereas now the non-learner has reached the bound. "Free from all bolts": the prison of saṃsāra confines sentient beings just like a prison; the non-learner is free from it, which is the fourth. "Having emerged from the deep pit" is the fifth: free from the four floods. "Having crossed the deep moat" is the sixth: free from the four yokes. "Having subdued that Iṣīkā, this is a true noble one" is the seventh: in the Western Regions there is a mountain named Iṣīkā, which is high and steep; this exemplifies the defilements of the Peak of Existence as being likewise the highest and most extreme, and the non-learner's departure from the defilements of the Peak of Existence is like toppling Iṣīkā. "Having cast down the high banner" is the eighth: meaning casting down the pride of self. "Having severed the five branches" is the ninth: having severed the five higher fetters as well as the five lower fetters. "Having fully matured the six branches" is the tenth: having fully matured the six recollections, or alternatively the six branches of comportment, activity, and so forth. "Exclusively guarding the four dependencies" is the eleventh: guarding the four dependencies, relying on the Dharma and not relying on persons; or alternatively the four dependencies of always begging for food, rag robes, and so forth; or alternatively guarding the four smṛtyupasthānas and so forth is called the four dependencies. "Utmost transcendence" is the twelfth: those in the stage of learning have already transcended the bad destinies and so forth, but now the non-learner surpasses them, hence called utmost transcendence; or alternatively transcending misconduct or transcending the taking of life and so forth, surpassing those in the stage of learning. "Uniquely truthful" is the thirteenth: explaining the absence of deception; also, being free from false speech is called truthful. "Having relinquished craving" is the fourteenth: because one has reached the ultimate stage, one has no further craving; because one takes nothing not given, it is called not craving. "Unpolluted thought" is the fifteenth: having only wholesome and neutral thoughts, because one lacks unwholesome and defiled, turbid thoughts; also because one lacks turbid thoughts of misconduct, and also because one lacks turbid thoughts of taking life. The above four may also be taken as the first four among the ten paths of unwholesome karma. "Calming of bodily activities" is the sixteenth: when abiding in the stage of learning, the body has stiffness and coarseness; now as a non-learner, one constantly attains pliancy, hence bodily activities are calmed, which is the joy of pliancy. "The mind is well liberated, wisdom is well liberated" is the seventeenth: attaining liberation in both respects, or liberation solely through wisdom. "Solitary and companionless": being supreme, one is called "solitary"; not having the remaining learners and so forth as companions, one is called "companionless"; this is the eighteenth. "Correct conduct has been established" is the nineteenth: meaning entering nirvāṇa, with conduct already established. "Named having drawn close to the unsurpassable person" is the twentieth: explaining that together with the Buddha one realizes the emptiness of persons and draws close to the Buddha, the Buddha being the unsurpassable person. "Equipped with and fully maturing the six constant abidings up to correct mindfulness and correct knowing of the mind" is the twenty-first: explaining constant abiding in the six constant abidings, whose essential nature consists of the three dharmas of equanimity, mindfulness, and correct knowing. "At that time he experiences lust and so forth up to delusion being completely and eternally exhausted without remainder" is the twenty-second: being free from the three unwholesome roots, because lust, hatred, and delusion are all eternally exhausted. "Committing no evil deeds and cultivating wholesome ones" is the twenty-third: explaining the elimination of evil and cultivation of the good. "His mind is solely like empty space and pure water" is the twenty-fourth: his mind is free of defilement like empty space and unclouded like pure water; again, unobstructed like empty space, luminous and pure like water, and free of dust like water. "Like the wondrous fragrant sandalwood, universally revered and venerated by all heavenly lords and heavenly kings" is the twenty-fifth: explaining that just as there is a wondrous fragrant sandalwood tree in the palace of the heavenly lord, which the heavenly lords and heavenly kings constantly revere, so too the arhat's body is like a fragrant sandalwood tree; because he is free of defilement and has mastery, he is constantly revered by the heavenly lords and so forth. "Abiding in the realm of nirvāṇa with residue remaining" is the twenty-sixth: explaining the attainment of nirvāṇa with residue. "Crossing the ocean of birth and death up to also named sustaining the final physical body" is the twenty-seventh: explaining that in this body one attains nirvāṇa, merely sustaining this single body. "The aggregates drawn by prior karma and defilements up to eternal extinction in nirvāṇa" is the twenty-eighth: explaining the attainment of nirvāṇa without residue. "It should be known that herein there are such characteristics up to the fifth: inability to store up and consume the requisites for desires" is the twenty-ninth: explaining non-association with the five types of places. "Thus being unable to falsely conceptualize suffering and pleasure up to arising without a cause" is the thirtieth: explaining the knowledge that all dharmas arise from conditions, not generating false conceptualizations. "Moreover, also unable to fear any undeclared points" is the thirty-first: explaining that because one already knows the Buddha-Dharma, when questioned by others there is nothing one does not know, and one generates no fear regarding the fourteen undeclared points. "Moreover, also unable regarding clouds, thunder, and lightning" and so forth is the thirty-second: explaining that because there is no self, there is no fear. These are the thirty-two kinds of arhat virtues.