成唯識論了義燈 6.15

6.15

問：初二果人得初近分無漏聖道，迴心之後，受變易生起何無漏？答：第四定地，何以故？由此迴心勝修習，故得第四定。故《瑜伽》論第八十云：若有善修四神足者，或住一劫，或一劫餘。彼文乘前雖約無學據決定說。今前三果，若不善修，應不住壽，既許得通，方能住壽，故極熏修，靜慮無色。《瑜伽》六十九云：云何願智，俱分解脫利根羅漢，熏修邊際第四靜慮為依止故。雖說無學准知迴心，有學亦然。若無願智，云何能知壽將欲盡受變易耶？問：既依第四無漏勝定，方受變易，如何不斷下地惑耶？若許斷者應得不還，方受變易。如何《涅槃經》云：須陀洹人經八萬劫，斯陀含人經六萬劫。答：雖起無漏依勝進道，非無間道，故不得果。故《雜集》第九：解入無色寂靜解脫，未離色界欲云：謂諸聖者已得第四靜慮，不求生無色，捨斷結道，依勝進道，漸次能入無色界寂靜解脫定，此言未離色欲約不斷種，寂靜解脫定即滅盡定，小果尚爾，況迴心已而不能耶？問：准彼無學趣大時疾，有學迴心何不取果？答：雖知趣疾以厭小果，所以不取。

Question: When persons of the first two fruits attain the anāsrava noble path of the first sāmantaka and, after turning their minds [to Mahāyāna], undergo transformation-body rebirth, which anāsrava [attainment] do they give rise to? Answer: That of the fourth dhyāna stage. Why? Because through this turn of mind and superior cultivation, they attain the fourth dhyāna. Therefore, the Yogācārabhūmi Śāstra, fascicle eighty, states: "If one skillfully cultivates the four bases of psychic power (ṛddhipāda), one may remain for an eon, or more than an eon." Although that text, following the preceding passage, speaks definitively regarding non-learners, now as for the first three fruits: if they did not skillfully cultivate, they should not be able to sustain their lifespan; since they are admitted to attain supernormal powers and only then can sustain their lifespan, they supremely cultivate dhyānas and the formless [attainments]. Yogācāra fascicle sixty-nine states: "What is the knowledge of resolution (praṇidhijñāna)? It is based on the sharp-rooted arhat liberated in both parts cultivating the limit of the fourth dhyāna as support." Although this speaks of non-learners, one should know by analogy that learners who have turned their minds are also like this. If they lacked the knowledge of resolution, how could they know that their lifespan is about to end and undergo transformation-body rebirth? Question: Since they only undergo transformation-body rebirth depending on the superior anāsrava concentration of the fourth [dhyāna], why do they not sever the afflictions of the lower stages? If they were admitted to sever them, they should attain the non-returner (anāgāmin) before undergoing transformation-body rebirth. Why does the Nirvāṇa Sūtra state: "A srotāpanna passes through eighty thousand eons; a sakṛdāgāmin passes through sixty thousand eons"? Answer: Although they generate the anāsrava, they rely on the viśeṣamārga and not the ānantaryamārga; therefore, they do not attain the fruit. Thus, the Abhidharmasamuccaya-vyākhyā, fascicle nine, explaining entering the quiescent liberation of the formless realm without having detached from desire of the form realm, states: "Noble ones who have already attained the fourth dhyāna do not seek rebirth in the formless realm; abandoning the path that severs bonds, they rely on the viśeṣamārga and can gradually enter the quiescent liberation concentration of the formless realm." Saying that they have not detached from the desire of the form [realm] refers to not severing the seeds; the quiescent liberation concentration is the concentration of cessation (nirodhasamāpatti). If lesser fruits are even able to do this, how much more so those who have already turned their minds? Question: By analogy, when those non-learners proceed toward the Great [Vehicle], it is rapid; why do learners who have turned their minds not take the fruit? Answer: Although they know it is rapid, because they are weary of the lesser fruit, they do not take it.