成唯識論了義燈 2.13

2.13

問：幾根得不還果？答：或十一或二，超越人如初果說，次第人依已知根。二隨一得，故云或二、或十一者，於前九上，加其喜樂，隨應所依靜慮入見。初禪近分及第四定即是依捨，初二根本喜，第三即樂。三受隨一，故云或十一，非三受俱。或可，三受隨一，加命根一。女、男隨一，故成十一。若加喜樂，三受不俱何成十一？前解為正。有解八者除未知根加命，九者更加喜，十一加樂、憂，此釋不正。五十七初果文內云：憂根雖道所依，非道攝，故此中不取。不還果中又云：憂根道理如前應知，故不取憂。依初根本次第亦入，依上三禪唯超果入。問：幾根得阿羅漢果？答：或一或十者。一謂已知根，十謂十一中除未知當知根。此說能得，非說已得，故除具知。餘廣破斥，徒設煩辭。超中二果得第四者，謂有聲聞性是利根，先於凡時不伏修惑。於七方便但伏見惑入見道時，斷其三界見道惑盡，得初果已，更未斷修。由意樂力有堪能故，依初近分已，未得根本。故總相三界六識，修惑九地之中，束為九品。如欲初品，乃至有頂。初品之惑，合為一品，餘八准此。若第六識迷理細惑，地地之中，雖各九品。今并第七識俱煩惱，總為一品。與第九品迷事之惑，同時頓斷成阿羅漢，道斷數數准亦可知。問：既為九品斷欲六品修惑之時，何不得第二果？斷欲九品，何不得第三？答：欲六斷時，并上二界，各斷六品故。復不息求未出觀故，不得第二；斷欲九品時，并有頂惑，亦皆斷盡，即得第四，故不取中二。問：為唯初果人，未進斷惑，得超中二，為斷餘品，亦能超耶？答：准《對法論》，引指端經，唯未斷餘，能辨聖旨，不說餘能。由得果已，有勝堪能。若少進斷，即非此類。無勝能故，獨覺之人有二類別：一麟角喻。一三千界唯獨一出故，此是利根。先凡位時，六行伏彼，無所有已下惑。百劫練根入見道時，八地已下伏彼類故，與見惑同時斷。出見道已，別起九無間、九解脫。斷非想地九品煩惱，成此麟角喻人，不滿百劫練，及從聲聞決擇位中未定生時，此等已去作辟支者，皆為眾出。雖不待師而自悟道名獨覺人，許有多出故名部行，更有一解如第十記，通定、不定姓，若百劫練根，得辟支者，即唯定性，餘義准前。

Question: By how many faculties does one attain the fruit of anāgāmin? Answer: Either eleven or two. For one who leaps, it is as explained for the first fruit; for a sequential person, it relies on the faculty of having known. One attains it through either one of the two, hence it says 'either two or eleven': to the previous nine, add joy or pleasure, according to the dhyāna relied upon to enter seeing. The sāmantaka of the first dhyāna and the fourth dhyāna rely on equanimity; the mūladhyāna of the first two have joy, while the third has pleasure. One of the three feelings as appropriate, hence it says 'or eleven', not that the three feelings are conjoined. Alternatively, one of the three feelings, adding one life faculty, and one of either female or male, thus making eleven. If one adds both joy and pleasure, the three feelings are not conjoined, so how could it make eleven? The former explanation is correct. There is an explanation that eight removes the faculty of the unknown and adds life; nine further adds joy; eleven adds pleasure and grief. This explanation is incorrect. Fascicle 57, in the text on the first fruit, states: although the grief faculty is a basis of the path, it is not subsumed under the path, hence it is not taken here. In the fruit of anāgāmin, it also says: the principle of the grief faculty should be known as before, hence grief is not taken. Relying on the first mūladhyāna, the sequential [person] also enters; relying on the upper three dhyānas, only one who leaps over fruits enters. Question: By how many faculties does one attain the fruit of an arhat? Answer: 'Either one or ten.' 'One' refers to the faculty of having known; 'ten' refers to removing the faculty of wanting to know the unknown from the eleven. This speaks of being able to attain, not having already attained, hence it excludes the faculty of one who possesses knowledge. Broad refutations of other [views] would merely present tedious words. As for leaping over the middle two fruits and attaining the fourth: it refers to a śrāvaka whose faculty is sharp, who formerly while an ordinary person did not suppress afflictions of cultivation. In the seven preparatory practices, they only suppressed the afflictions of seeing; upon entering the path of seeing, they completely abandoned the afflictions of the path of seeing of the three realms; having attained the first fruit, they have not yet further abandoned [afflictions of] cultivation. Due to the power of inclination having capability, relying on the first sāmantaka without yet having attained the mūladhyāna, they comprehensively bunch the afflictions of cultivation of the six consciousnesses of the nine stages across the three realms into nine grades. As with the first grade of desire, up to the summit of existence, the afflictions of the first grade are combined into one grade, and the remaining eight are understood in like manner. As for the subtle afflictions deluded about principle of the sixth consciousness, though there are nine grades in each and every stage, now together with the afflictions conjoined with the seventh consciousness, they are combined into one grade. Simultaneously and abruptly abandoned along with the ninth grade of afflictions deluded about phenomena, one becomes an arhat; repetition of path and abandonment can also be understood by applying this. Question: Having made nine grades, when abandoning the six grades of cultivation afflictions of desire, why does one not attain the second fruit? When abandoning the nine grades of desire, why does one not attain the third? Answer: When the six of desire are abandoned, six grades are also abandoned in each of the upper two realms; furthermore, because one does not cease striving and has not emerged from contemplation, one does not attain the second. When the nine grades of desire are abandoned, afflictions of the summit of existence are also completely abandoned, immediately attaining the fourth; therefore one does not take the middle two. Question: Is it only a person of the first fruit who has not advanced to abandon afflictions that can leap over the middle two, or can one who has abandoned remaining grades also leap? Answer: Applying the Abhidharmasamuccaya-bhāṣya which cites the Aṅguli-sūtra, only one who has not abandoned the rest can accomplish the noble intention; it does not say that others are able. Because upon attaining the fruit, one possesses superior capability. If one advances even slightly to abandon them, one is not of this category, lacking superior capability. Pratyekabuddhas have two distinct categories: 1. The rhinoceros-horn metaphor. Throughout a trichiliocosm, only a single one emerges; therefore their faculties are sharp. Formerly in the stage of an ordinary person, using the six practices, they suppressed afflictions from [the stage of] nothingness on down. Cultivating their faculties for a hundred kalpas, upon entering the path of seeing, because the eight stages on down had their counterparts suppressed, they are abandoned simultaneously with the afflictions of seeing. Emerging from the path of seeing, they separately arouse nine ānantaryamārgas and nine vimuktimārgas, abandoning the nine grades of afflictions of the stage of neither-perception-nor-non-perception, becoming this person of the rhinoceros-horn metaphor. Those who cultivate their faculties for less than a hundred kalpas, and those from the stage of decisive discernment of śrāvakas when rebirth is not yet determined, who from this point forward become pratyekabuddhas, all emerge in groups. Although without relying on a teacher they awaken to the path on their own and are called solitary awakened ones, many are permitted to emerge, hence they are called group-farers. There is another explanation, as in the tenth record: this applies to both determined and undetermined gotras; if one cultivates faculties for a hundred kalpas and attains pratyekabuddhahood, they are exclusively of the determined gotra; the remaining meanings should be understood in accordance with what precedes.