成唯識論了義燈 1.112

1.112

增生、損生者，欲界修道，煩惱分為九品，將此九品，以潤七生。初上品，惑以增盛故，獨潤二生。斷此品時，二生便減。上中、上下，此之兩品，共潤二生，斷此惑時，二生永絕。通前二生，減四生也。中上一品，能潤一生，若減損此一品，五生已退。下五品，在名為家家。中中、中下，共招一有。若斷此二，下三品在，名為一往來，不名家家。下上一品，唯感半生。斷此一品，即名一間，以有下中、下下惑在故。下中、下下亦增半生，故名一間。初果極有，無越七生，餘不定者，七中不說。已上據大生說，人天兩報，合名一生。若論中有人、天別說，乃有十四。一一生中，皆有中有，人天各七。若兼本有，二八生。此上略舉，未細尋文，如有誤處，當可正之。上依隨轉，大乘無文。據大乘宗，未必如彼分品潤生，何以故？《瑜伽》云：全界一切煩惱皆能潤生。若如彼說，上上品惑能受二生，預流果人餘惑誰遮？不令共潤。但上品潤，故應總潤，猶斷一品餘惑，但能潤於五生，力勢漸微。餘者准此（當更撿文）。若大乘中，或說五補特伽羅、七地、十三住、或四十二賢聖等。

As for increasing births and reducing births: the afflictions of the desire realm to be abandoned by cultivation are divided into nine grades; taking these nine grades, they moisten seven births. The first, highest-superior grade of affliction, being intensely strong, independently moistens two births. When this grade is severed, two births are eliminated. The superior-medium and superior-inferior, these two grades together moisten two births; when this affliction is severed, two births are permanently ended. Combined with the previous two births, four births are eliminated. The single medium-superior grade can moisten one birth; if this one grade is reduced, five births have already been turned back. When the lower five grades remain, one is called clan-to-clan. The medium-medium and medium-inferior together bring about one existence. If these two are severed, the lower three grades remain; one is called a once-returner and not clan-to-clan. The single inferior-superior grade induces only half a birth. When this one grade is severed, one is called having a single interval, because the inferior-medium and inferior-inferior afflictions remain. The inferior-medium and inferior-inferior also increase by half a birth; hence it is called having a single interval. For the first fruit, the maximum existence does not exceed seven births; others that are indeterminate are not mentioned among the seven. The above is stated based on major births, where the two retributions of human and god are combined and called one birth. If discussed in terms of intermediate states and humans and gods separately, there are fourteen. Within each single birth, there is an intermediate state, seven each for humans and gods. If one includes the prior-state existence, there are two times eight births. The above is briefly raised without a detailed examination of the texts; if there are errors, they should be corrected. The above conforms to the progressive teachings; in Mahāyāna there is no text [for this]. According to the Mahāyāna school, moistening rebirth does not necessarily divide grades in that manner. Why? The Yogācārabhūmi says: all afflictions throughout the entire realm can moisten rebirth. If it were as they say, that the highest-superior grade of affliction can take on two births, what would prevent the remaining afflictions of a stream-enterer from jointly moistening? Only the superior grade moistens; hence they should moisten collectively, just as when one grade is severed, the remaining afflictions can only moisten five births, their strength gradually weakening. The rest are to be understood accordingly (texts should be checked further). In Mahāyāna, there are also teachings on the five pudgalas, the seven stages, the thirteen abidings, or the forty-two worthy and noble ones, and so forth.