成唯識論了義燈 2.13

2.13

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.