成唯識論了義燈 1.110

1.110

聖教中，我有凡聖別。且聖教中，施設凡我，即三界、四生、四姓、四有等是。施設聖者，我差別者，且辨聲聞，廣有二十七賢聖集總。頌曰：信、見、身、惠、俱。向、果各有四。七返家、并種、中、生、有、無上、退、思、護、住法、堪達并不動，二十七賢聖。（若方便有二：謂隨信行、隨法行。若果差別，有二十七。）一、信解（此是隨信行人，脩行至果位，即鈍根之人）；二、見至（此是隨法行人至果住，亦是利根之人）；三、身證（此是不還得滅定者）；四、惠解脫（羅漢未得滅定者，唯斷煩惱障，未離定障故，通利、鈍二人）；五、俱解脫（得滅定羅漢，定惠二障俱解脫故，亦通利、鈍二人）四向四果者（此八俱通利、鈍二人）。此八前五為十三。十四、七返有謂初果極多七生人、天，然後得無學果，或亦不定；十五、家家者，即預流果，進斷修道三、四品，惑入一來，向而經生者。或天上家至人中家，或於人家至天上家，於欲界中天、人二趣，決定往來，極二、三返，得無學果，故名家家。若不經生，俱名一來向，不名家家；十六、一種子者。唯有一生之業，名一種子，亦名一間。即一來果，進斷欲界，修所斷惑，至七、八品，入不還向而經生者。或人或天，唯受一生，即般涅槃故。唯有一隙，容此一生，名為一間。若不經生，但名不還向，不名一種子；十七、中般者。於欲界身得那含果，命終後生色界中，有得般涅槃，故名中般。以生結已盡，起結未亡，以生結盡故，不受生有，以起結未亡故，但受中有。生結者，能潤生有之惑，此已盡故，名生結已盡。起結者，能潤中有之惑。云何名起？以於現身，起此煩惱，潤中有身，故名起結。或令此中有起，名為起結。此未盡故，名起結未亡。此有三種：一、上界中有，纔起即得聖果而般涅槃；二、中有起已，為往生有，纔起思惟，聖果現起，即般涅槃；三、思已欲往生有，即得極果，而般涅槃；十八、生般者。生色界已，便般涅槃，故名生般；十九、有行般者。生色界已，數數起行，斷惑得般，名有行般；二十、無行般者。生色界已，不數起行，由串習力，能斷隨眼，得般涅槃，名無行般；二十一、上流般者。從初禪生，乃至非想，名上流般。於中有二：若樂惠上流，極至色究竟，由五品熏，禪生五淨，居得無學果，而般涅槃，不生無色。若樂定上流，即極至非想非非想，不生五淨居，上至無色，得無學果，而般涅槃。此二俱定性二乘；二十二、退法者。鈍根之中極下者，遇緣即退，名為退法，謂鈍根性，若遊散若不遊散，若思惟若不思惟，皆必退失現法樂住。即是世間靜慮樂，非退聖法；二十三、思法者。恐退失現法樂住，常思惟聖道故，若不思惟即失，思即不失；二十四、護法者。作意護持，恐失現法樂住，若遊散放逸，不護即失，若不遊散不放逸，護即不失；二十五、住不動者。若遊散若不遊散，若持刀若不持刀，皆不退失現法樂住，亦不能轉鈍根成利，名住不動。言持刀者，謂有聖者，厭患身故，自手持刀，欲自害身故。不持刀者，不為此事故；二十六、必勝進者。若散不散，皆不退失現法樂住，必能轉根至不動，故名必勝進，亦名堪達，謂堪能轉根至不動故；二十七、不動者。既成利根，若散不散，終不退失現法樂住，畢竟不為煩惱所動，故名不動。

In the sacred teachings, the self is differentiated into ordinary beings and noble ones. First, in the sacred teachings, the conventionally designated ordinary selves are precisely those of the three realms, the four modes of birth, the four castes, the four states of existence, and so forth. As for the conventionally designated noble selves and their distinctions, to first explain the śrāvakas, in detail there are twenty-seven noble persons gathered together. The verse says:
‘Faith, view, body, wisdom, both; / [Candidates for] the paths and fruits have four each; / Returning seven times, clan[-to-clan], seed, intermediate, / Birth, with and without [effort], above, / Falling away, thinking, guarding, abiding, / Capable of reaching, and immovable— / The twenty-seven worthy and noble ones.’
(If classified by preparatory expedient, there are two: namely, those who follow through faith and those who follow through Dharma. If classified by distinctions in fruits, there are twenty-seven.)
1. Liberation through faith (this refers to a person who follows through faith and, through practice, reaches the stage of fruition; that is, a person of dull faculties).
2. Attainment through view (this refers to a person who follows through Dharma and reaches the abiding in fruition; also a person of sharp faculties).
3. Bodily realization (this refers to a non-returner who attains the absorption of cessation).
4. Liberation through wisdom (an arhat who has not yet attained the absorption of cessation, having severed only the affliction obstacle and not yet parted from the absorption obstacle; this applies to both sharp and dull persons).
5. Liberation in both ways (an arhat who has attained the absorption of cessation, because both the absorption and wisdom obstacles are liberated; this also applies to both sharp and dull persons).
The four candidates for the paths and four fruits (these eight all apply to both sharp and dull persons). These eight plus the preceding five make thirteen.
14. Having seven returns: this means that the first fruit has at most seven births among humans and gods, after which the fruit of the non-learner is attained, or it is indeterminate.
15. Clan-to-clan: this refers to one in the fruit of the stream-enterer who advances to sever the third and fourth grades of afflictions to be abandoned by cultivation, enters the candidate stage for the once-returner, and undergoes rebirth. Either from a heavenly clan to a human clan, or from a human clan to a heavenly clan, definitely coming and going between the two destinies of gods and humans in the desire realm, undergoing at most two or three returns before attaining the fruit of the non-learner; hence it is called clan-to-clan. If one does not undergo rebirth, one is merely called a candidate for the once-returner, not clan-to-clan.
16. Having a single seed: having the karma for only one life is called having a single seed; it is also called having a single interval. That is, having attained the fruit of the once-returner, one advances to sever the afflictions of the desire realm to be abandoned by cultivation up to the seventh or eighth grade, and enters the candidate stage for the non-returner and undergoes rebirth. Reborn either as a human or as a god, one undergoes only a single life and then attains parinirvāṇa. Because there is only a single gap admitting this one life, it is called a single interval. If one does not undergo rebirth, one is merely called a candidate for the non-returner, not having a single seed.
17. Nirvāṇa in the intermediate state: having attained the fruit of anāgāmin in a body of the desire realm, after life ends, one is born in the intermediate state of the form realm and attains parinirvāṇa; hence it is called nirvāṇa in the intermediate state. This is because the fetter of rebirth has been exhausted while the fetter of arising has not yet perished. Because the fetter of rebirth is exhausted, one does not undergo the state of birth; because the fetter of arising has not perished, one undergoes only the intermediate state. The fetter of rebirth is the affliction capable of moistening the state of birth; because this is already exhausted, it is said that the fetter of rebirth has been exhausted. The fetter of arising is the affliction capable of moistening the intermediate state. Why is it called arising? Because in the present body one gives rise to this affliction that moistens the body of the intermediate state, it is called the fetter of arising; or because it causes this intermediate state to arise, it is called the fetter of arising. Because this has not yet been exhausted, it is said that the fetter of arising has not perished. There are three kinds: first, the intermediate state of the higher realm has barely arisen when one attains the noble fruit and attains parinirvāṇa; second, after the intermediate state has arisen, as soon as thought arises to proceed to the state of birth, the noble fruit manifests and one attains parinirvāṇa; third, having thought and being about to proceed to the state of birth, one immediately attains the ultimate fruit and attains parinirvāṇa.
18. Nirvāṇa upon birth: having been born into the form realm, one immediately attains parinirvāṇa; hence it is called nirvāṇa upon birth.
19. Nirvāṇa with effort: having been born into the form realm, one repeatedly gives rise to practice, severs afflictions, and attains nirvāṇa; hence it is called nirvāṇa with effort.
20. Nirvāṇa without effort: having been born into the form realm, one does not repeatedly give rise to practice, but by the power of habituation is able to sever the dormant afflictions and attain parinirvāṇa; hence it is called nirvāṇa without effort.
21. Nirvāṇa through upstream flow: being born from the first dhyāna up to Neither-Conception-Nor-Non-Conception, it is called nirvāṇa through upstream flow. There are two kinds within this: if one delights in wisdom upstream, one goes at most to Akaniṣṭha; perfumed by the five grades of dhyāna, one is born in the five pure abodes, attains the fruit of the non-learner, and attains parinirvāṇa, not being born into the formless realm. If one delights in concentration upstream, one goes at most to Neither-Conception-Nor-Non-Conception; not being born in the five pure abodes, one ascends to the formless realm, attains the fruit of the non-learner, and attains parinirvāṇa. Both of these are the two vehicles of determinate nature.
22. Falling away from Dharma: the lowest among those of dull faculties; when encountering conditions, they immediately fall away, so they are called falling away from Dharma. That is, by their dull faculty nature, whether scattered or unscattered, whether contemplating or not contemplating, they inevitably fall away from the pleasant abiding in the present life. That is, it is the pleasure of worldly dhyāna, not falling away from the noble Dharma.
23. Thinking on Dharma: fearing the loss of the pleasant abiding in the present life, they constantly contemplate the noble path; if they do not contemplate, they lose it, and if they contemplate, they do not lose it.
24. Guarding Dharma: bringing it to mind to guard and maintain it out of fear of losing the pleasant abiding in the present life; if they become scattered and negligent, without guarding they lose it, and if they are not scattered and not negligent, with guarding they do not lose it.
25. Abiding immovable: whether scattered or unscattered, whether holding a blade or not holding a blade, they do not fall away from the pleasant abiding in the present life, nor can they transform their dull faculties into sharp ones; hence they are called abiding immovable. 'Holding a blade' means that there is a noble one who, reviling the body, holds a blade in his own hand wishing to harm his own body; 'not holding a blade' means not doing such an act.
26. Inevitably advancing: whether scattered or unscattered, they do not fall away from the pleasant abiding in the present life, and can definitely transform their faculties to become immovable; hence they are called inevitably advancing, also called capable of reaching, meaning capable of transforming their faculties to reach the immovable.
27. Immovable: having already become of sharp faculties, whether scattered or unscattered, they ultimately never fall away from the pleasant abiding in the present life, and are completely unmoved by afflictions; hence they are called immovable.