大乘義章 17.28

17.28

次明諸惑潤生多少。經論之中文無定判，然今且可准義論之。九品惑中最初二品，五品分別同是上上，品類同故齊潤三生。於中初品獨潤三生，餘結資助潤十四生；於中後品獨潤三生，餘結資助潤十一生。此云何知？彼第三品第四品結各潤二生，此初二品麁於彼結，故潤三生，與彼相隣不得過三。又餘品結，二品二品潤生齊等，以後類前，最初二品同潤三生。問曰：此二同潤三生，有何差別？初品麁強受生速疾，後品惑微受生遲遲。如人見物，貪強疾取，貪微後取。又初品麁，受報麁劣；後品惑微，受報精勝。又復初品麁強有力，定潤三生；後品劣薄，或潤二生、或潤三生而非決定，言同潤三，就極為語。其次兩品，五品分別同是上中，品類同故，齊潤二生。於中初品獨潤二生，餘品資助共潤八生；後品之結獨潤二生，餘品資助共潤六生。此云何知？前初二品各潤三生，此二細彼，故二不多。又第五品及第六品各潤一生，此二麁彼，故二不少。又復於彼十四生中，前之六生是第一品第二品惑之所潤，故斷第一第二品結，損却六生餘八生在。論言「若斷三四品惑餘二生三生，是名家家。」言三生者，人三天三，即是六生。言二生者，人二天二，即是四生。餘八生中，斷第三品潤生之結，受餘六生，名為家家，明知第三獨潤二生。斷第四品潤生之結，受餘四生，名為家家，明知第四獨潤二生。有何差別？別如前釋，彼第五品第六品結，五品分別同是上品，類同故齊潤一生。於中前品獨潤一生，餘品資助共潤四生；後品之結獨潤一生，餘品資助共潤三生。道理應然。但此一品有乘斷義，若彼乘斷，不用潤生；若未乘斷，容將潤生。問曰：云何得知此二各潤一生？以前二品各潤二生，此品細彼，潤一不多；第七第八共潤一生，此品麁彼，潤一不減。又論宣說「斷第四品潤生之惑，餘受四生，名為家家。及斷第五第六品竟，成斯陀含，唯二生在。」明知此二各潤一生。問曰：此二各潤一生，有何差異？異如上釋。彼第七品第八品惑，五品分別同是中品，品類同故，共潤一生；餘品資助，共潤二生。此云何知？次前二品各潤一生，此品細彼，故合潤一。又復斯陀餘二生中，若斷第七第八品結，唯減一生，一生猶在，明知此二共潤一生。問曰：此二共潤一生，有何差別？釋言：前麁潤生力強，後品微細，潤生力薄，佐助而已。問曰：此二共潤一生，斷第七品彼第八品云何潤生？釋言：第八無有獨潤半生之理。若斷第七，彼第八品與第九品共潤一生。故《毘婆沙》說「斷第七品受於一生，斷第八品亦受一生。」彼第九品，五品分別是其下品，獨潤一生。問曰：何故七品八品共潤一生？此品轉細，獨潤一生。以此垂終，繫縛牢固，度此已後更無生處，力競堅縛，故獨潤一。問曰：《毘曇》說須陀洹依未來禪而入聖道。所依未來應治煩惱，云何得有九品具結而用潤生？釋言：未必是未來禪皆能治結。若先修得未來禪已，作六行觀則能斷結，若不作者諸結全在。是故須陀雖依未來而入聖道，不妨得有具結潤生。問曰：《成實》宣說須陀必依初禪至無所有七依處定而入聖道，得彼定時伏斷欲結。得須陀已，用何潤生欲界受身？有人釋言：用彼過去曾起煩惱潤生受身。此義不然。過去雖有，現在不行，於境不愛，云何受身？有人復言：彼宗聖人不退聖道，得退禪定。以退定故，得起欲界煩惱潤生。若爾，須陀不退定者應當上生，須陀上生經論不許，明知下生不由退定。今正解釋：欲界惑中麁細無量，能伏之定從凡至佛階別無數，須陀所依事定麁淺，但伏麁品、細惑猶行，細惑之中義分九品用之潤生。此是第三潤生多少。

Next is the third section, explaining the number of rebirths moistened by the various afflictions. In the sūtras and treatises, there is no fixed determination in the textual passages; nevertheless, we may now discuss it provisionally according to the underlying principles. Among the nine grades of afflictions, the first two grades, when classified according to the fivefold division, are both upper-upper. Because their category is the same, they both equally moisten three rebirths. Among them, the first grade independently moistens three rebirths, while the remaining fetters assist in moistening fourteen rebirths; the second of these grades independently moistens three rebirths, while the remaining fetters assist in moistening eleven rebirths. How is this known? The third and fourth grades of fetters each moisten two rebirths; these first two grades are coarser than those fetters, and so moisten three rebirths, and being adjacent to them, they cannot exceed three. Furthermore, for the remaining grades of fetters, every pair of grades equally moistens the same number of rebirths; comparing the former by analogy with the latter, the first two grades together moisten three rebirths. Question: If these two both moisten three rebirths, what distinction is there between them? [Answer:] The first grade is coarse and powerful, so rebirth is taken rapidly; the subsequent grade of affliction is subtle, so rebirth is taken slowly. Just as when a person sees an object, if their greed is strong they seize it quickly, but if their greed is subtle they seize it later. Furthermore, the first grade is coarse, so the retribution received is coarse and inferior; the subsequent grade of affliction is subtle, so the retribution received is refined and superior. Moreover, the first grade is coarse, powerful, and potent, definitely moistening three rebirths; the subsequent grade is inferior and thin, moistening either two rebirths or three rebirths without being definite—to say that they both moisten three is spoken in terms of the maximum limit. The next two grades, when classified according to the fivefold division, are both upper-middle. Because their category is the same, they both equally moisten two rebirths. Among them, the first grade independently moistens two rebirths, while the remaining grades assist to together moisten eight rebirths; the latter grade of fetter independently moistens two rebirths, while the remaining grades assist to together moisten six rebirths. How is this known? The preceding first two grades each moisten three rebirths; these two are subtler than those, so two is not too many. Moreover, the fifth and sixth grades each moisten one rebirth; these two are coarser than those, so two is not too few. Furthermore, among those fourteen rebirths, the first six rebirths are moistened by the afflictions of the first and second grades; therefore, when the fetters of the first and second grades are severed, six rebirths are removed and eight rebirths remain. The treatises state: 'If one severs the afflictions of the third and fourth grades, and there remain two rebirths or three rebirths, this is called a kulankula.' The phrase 'three rebirths' means three among humans and three in heaven, which is six rebirths. The phrase 'two rebirths' means two among humans and two in heaven, which is four rebirths. Among the remaining eight rebirths, severing the rebirth-moistening fetter of the third grade leaves the remaining six rebirths to be undergone, which is called a kulankula; thus we clearly know that the third grade independently moistens two rebirths. Severing the rebirth-moistening fetter of the fourth grade leaves the remaining four rebirths to be undergone, which is called a kulankula; thus we clearly know that the fourth grade independently moistens two rebirths. What distinction is there between them? The distinction is as explained before. As for the fetters of the fifth and sixth grades, when classified according to the fivefold division, both belong to the upper category; because their kind is the same, they both equally moisten one rebirth. Among them, the former grade independently moistens one rebirth, while the remaining grades assist to together moisten four rebirths; the latter grade of fetter independently moistens one rebirth, while the remaining grades assist to together moisten three rebirths. In principle, this should be so. However, this one grade [the sixth] has the meaning of severance by extension: if it is severed by extension, it is not used to moisten rebirth; if it has not yet been severed by extension, it may be taken to moisten rebirth. Question: How is it known that these two each moisten one rebirth? [Answer:] Because the preceding two grades each moisten two rebirths, and this grade is subtler than those, moistening one is not too many; the seventh and eighth together moisten one rebirth, and this grade is coarser than those, so moistening one is not reduced. Furthermore, the treatises explain: 'Severing the rebirth-moistening afflictions of the fourth grade, with four remaining rebirths to be undergone, is called a kulankula. And when the fifth and sixth grades are completely severed, one becomes a sakṛdāgāmin, with only two rebirths remaining.' Thus we clearly know that these two each moisten one rebirth. Question: If these two each moisten one rebirth, what difference is there between them? [Answer:] The difference is as explained above. As for the afflictions of the seventh and eighth grades, when classified according to the fivefold division, both are middle grade. Because their category is the same, they together moisten one rebirth; with the assistance of the remaining grades, they together moisten two rebirths. How is this known? The immediately preceding two grades each moisten one rebirth; these grades are subtler than those, and so together moisten one. Moreover, among the remaining two rebirths of the sakṛdāgāmin, if the fetters of the seventh and eighth grades are severed, only one rebirth is eliminated, and one rebirth still remains; thus we clearly know that these two together moisten one rebirth. Question: If these two together moisten one rebirth, what distinction is there between them? [Answer:] Explanation: The former is coarser and has stronger power to moisten rebirth; the latter grade is subtle, having weaker power to moisten rebirth, merely aiding and assisting. Question: If these two together moisten one rebirth, when the seventh grade is severed, how does the eighth grade moisten rebirth? [Answer:] Explanation: There is no principle whereby the eighth independently moistens half a rebirth. If the seventh is severed, that eighth grade together with the ninth grade moistens one rebirth. Therefore, the *Vibhāṣā* states: 'Severing the seventh grade, one undergoes one rebirth; severing the eighth grade, one also undergoes one rebirth.' As for the ninth grade, when classified according to the fivefold division, it is the lower grade and independently moistens one rebirth. Question: Why do the seventh and eighth grades together moisten one rebirth, while this grade, being even subtler, independently moistens one rebirth? [Answer:] Because this is nearing the very end, the bondage is firm and solid; beyond this, there is no further place of rebirth, so its force contends to bind firmly, and thus it independently moistens one. Question: The *Abhidharma* states that a srotāpanna enters the noble path relying on the preparatory dhyāna. The preparatory [dhyāna] on which they rely should counteract the afflictions; how then could they possess the complete fetters of the nine grades and use them to moisten rebirth? [Answer:] Explanation: It is not necessarily the case that all preparatory dhyānas can counteract the fetters. If one has previously cultivated and attained the preparatory dhyāna and practices the contemplation of the six aspects, one can then sever the fetters; if one does not practice it, all the fetters remain intact. Therefore, although the srotāpanna enters the noble path relying on the preparatory [dhyāna], this does not prevent them from possessing the complete fetters to moisten rebirth. Question: The *Tattvasiddhi* explains that a srotāpanna must rely on the seven stations of concentration from the first dhyāna up to the state of nothingness to enter the noble path, and upon attaining those concentrations, they subdue and sever the desire-realm fetters. Having attained the state of srotāpanna, what do they use to moisten rebirth so as to take a body in the desire realm? [Answer:] Some explain: they use those afflictions that were formerly aroused in the past to moisten rebirth and take a body. This explanation is incorrect. Although [those afflictions] exist in the past, they do not operate in the present and there is no craving toward objects; how could they take a body? Others further say: the noble beings of that school do not fall back from the noble path, but they may fall back from dhyāna concentration. Because they fall back from concentration, they are able to arouse desire-realm afflictions to moisten rebirth. If so, a srotāpanna who does not fall back from concentration ought to be reborn in higher realms; but the srotāpanna's rebirth in higher realms is not permitted by the sūtras and treatises, so we clearly know that being reborn below is not due to falling back from concentration. Now, the correct explanation is: among the afflictions of the desire realm, coarseness and subtlety are limitless, and the concentrations capable of subduing them have innumerable stages from ordinary beings up to the Buddha. The phenomenal concentration on which the srotāpanna relies is coarse and shallow, merely subduing the coarse grades, while the subtle afflictions still operate; among the subtle afflictions, nine grades are differentiated in principle and used to moisten rebirth. This is the third [section], on the number of rebirths moistened.