成唯識論了義燈 2.12

2.12

言細故難斷者，細有四義：一、品類對。九品之中第九品攝，望餘迷事此同第九，若自類言亦有九品；二、分別俱生對。此任運起故；三、見修對。此唯修斷故；四、上下道對。唯上道斷，故名為細，數修斷中聲聞、緣覺二乘有殊。聲聞之中次第、超越復有二別。前約次第得果人說，若超越人復有三類：一、唯超初果；二、超初二果；三、超中二果。且超初果者，謂有聲聞性是利根，先凡夫時欣求上生以苦、麁等六行世道。伏於欲界六識，俱生迷事麁惑前之六品，乃於後時逢緣迴趣，求聲聞果。修七方便以為加行入見道時，一剎那中見、修合斷得第二果。以彼六品先已伏，故見道能斷，迷理之惑雖先不伏，伏彼伴類入見道時，亦一時斷，道、斷數數准之可解。二、超初二果得第三者，謂有聲聞性是利根，先凡夫時曾以六行，伏欲修惑九品迷事，乃至無所有所九品事惑；後入見道先已伏者，及以不伏，亦與見惑，合一時斷，修、斷數數准可知之。問：前二類人何故不伏迷理之惑？答：以彼不解修理觀故。迷理之惑，不違事觀，故不能伏。問：何不能伏有頂地惑？答：以彼細故無上可欣，不為六行，故不能伏。又彼惑細不障有學，故唯斷爾，超初二果。前依正義傍說不正，煩不能敘。有言相見道斷者，不應正理。《瑜伽》但說世出世道，斷迷事惑不除迷理，復不可說迷理真見除，迷事惑相見斷。亦不得說相見道後，別起道斷。《對法論》說，超前二果及次第人，皆第十六心，建立聖果，不別起道。又《瑜伽》五十七云：問：未知欲知根誰所依處？答：證得初、第二、第三沙門果之所依處。問：已知根誰所依處？答：乃至金剛喻定，無學沙門果證之所依處，故第十六心得初三果。又五十七云：問：幾根得預流果？答：或一或八，幾得第二？或二或九得一來果。問：幾根得不還果？答：或十一或二。初果或一，謂未知當知根，或八加信等五、及意、捨根，此依決定次第人說。一來或二或九，依超越者如初果說。次第者即已知根，二隨一得，不定二得。故云或二九，信等七定，未知等二隨一不定，容九根得，非定九俱。猶不定故置此或言，已依初近分故但捨根。

As for stating that 'because it is subtle, it is difficult to abandon', 'subtle' has four meanings: First, contrasted with grades: subsumed under the ninth grade among the nine grades, relative to the other [afflictions] deluded about phenomena, this is the same as the ninth; if spoken of in terms of its own category, it also has nine grades. Second, contrasted with discriminative and innate: this arises spontaneously. Third, contrasted with seeing and cultivation: this is abandoned solely by cultivation. Fourth, contrasted with higher and lower paths: it is abandoned only by the higher path; hence it is called subtle. In repeated cultivation and abandonment, the two vehicles of śrāvakas and pratyekabuddhas have distinctions. Among śrāvakas, there are further two distinctions: sequential and leaping. The former was spoken in terms of persons who attain the fruits sequentially. As for persons who leap, there are three types: 1. leaping only over the first fruit; 2. leaping over the first two fruits; 3. leaping over the middle two fruits. First, as for leaping over the first fruit: it refers to a śrāvaka whose faculty is sharp, who formerly while an ordinary person aspired to higher rebirth, and using the worldly path of the six practices of duḥkha, audārika, and so forth, suppressed the first six grades of the coarse afflictions deluded about phenomena that are innate to the six consciousnesses in the desire realm. Later, meeting conditions, they redirected their course to seek the fruit of a śrāvaka. Practicing the seven preparatory practices as the application, upon entering the path of seeing, in a single moment seeing and cultivation are abandoned together, attaining the second fruit. Because those six grades were already suppressed previously, the path of seeing is able to abandon them; although afflictions deluded about principle were not previously suppressed, because their counterparts were suppressed, upon entering the path of seeing, they are also abandoned simultaneously. The repetition of path and abandonment can be understood by applying this. Second, leaping over the first two fruits and attaining the third: it refers to a śrāvaka whose faculty is sharp, who formerly while an ordinary person used the six practices to suppress the nine grades of afflictions deluded about phenomena of the desire realm, up to the nine grades of phenomenal afflictions of [the stage of] nothingness. Later, entering the path of seeing, those previously suppressed and those not suppressed are abandoned simultaneously together with the afflictions of seeing. Repeated cultivation and abandonment can be understood by applying this. Question: Why do the former two types of persons not suppress afflictions deluded about principle? Answer: Because they do not understand how to cultivate contemplation of principle. Afflictions deluded about principle do not conflict with contemplation of phenomena, and thus cannot be suppressed. Question: Why can they not suppress afflictions of the summit of existence? Answer: Because that [stage] is subtle, there is nothing higher to aspire to; they do not undertake the six practices, and thus cannot suppress them. Furthermore, that affliction is subtle and does not obstruct the stage of training; hence they only abandon those. Leaping over the first two fruits: the foregoing is based on the correct doctrine; collateral explanations are incorrect and too tedious to recount. Those who say it is abandoned in the path of simulated seeing are not in accord with correct principle. The Yogācārabhūmi only says that worldly and supramundane paths abandon afflictions deluded about phenomena without eliminating [afflictions] deluded about principle; nor can one say that true seeing of principle eliminates them while the path of simulated seeing abandons afflictions deluded about phenomena. Nor can one say that after the path of simulated seeing, a distinct path is aroused to abandon them. The Abhidharmasamuccaya-bhāṣya says that both those who leap over the first two fruits and sequential persons establish the noble fruit at the sixteenth mind, not arousing a distinct path. Furthermore, fascicle 57 of the Yogācārabhūmi states: 'Question: What is the faculty of wanting to know the unknown the basis for? Answer: It is the basis for realizing the first, second, and third fruits of asceticism. Question: What is the faculty of having known the basis for? Answer: Up to the vajropamasamādhi, it is the basis for realizing the fruit of asceticism of non-training.' Therefore, at the sixteenth mind one attains the first three fruits. Furthermore, fascicle 57 states: 'Question: By how many faculties does one attain the fruit of srotāpanna? Answer: Either one or eight. By how many does one attain the second? By either two or nine one attains the fruit of sakṛdāgāmin. Question: By how many faculties does one attain the fruit of anāgāmin? Answer: Either eleven or two.' For the first fruit, 'either one' refers to the faculty of wanting to know the unknown; 'or eight' adds the five faculties of faith and so forth, as well as the mind and equanimity faculties; this is spoken according to the definitively sequential person. For the sakṛdāgāmin, 'either two or nine' is explained as with the first fruit in terms of one who leaps; for the sequential person, it is the faculty of having known; one attains it through either one of the two, not definitely attaining it through both. Therefore it says 'either two or nine': the seven including faith and so forth are definite, while of the two including the unknown, etc., either one is indeterminate; it allows attainment by nine faculties, not definitely having nine conjoined. Because it remains indeterminate, this word 'or' is placed. Since it is already based on the first sāmantaka, it has only the equanimity faculty.