大乘義章 17.29

17.29

次第四門明其斷惑損生多少。於中曲有兩門分別：一明斷不同、二約斷明損。斷有二種：一階別異斷、二者乘斷。隨惑麁細漸息漸斷，名別異斷。因斷前品，後品乘除，名為乘斷。九品惑中，第六一品決定乘斷。何故如是？此品惑盡，便證第二斯陀含果，悕果情猛，故斷第五必乘第六。此品乘斷，諸論大同。第九一品，論者不同。《毘婆沙》中一論師說：亦是乘斷。故彼文言「若斷第八，則第九品不能遮礙。」何故此品復須乘斷？義同前釋，此品惑盡證那含果，悕果心猛，為是乘斷。若依《毘曇》，定非乘斷，以此垂終極作障礙，所以不乘。如守還人未至邊處，遮抑則緩；若至邊處，遮礙則急。是故義言：若度此已，我於何處而受生也。故難乘斷。自餘七品，階別漸斷悉無乘義。有人說言：第二第八亦是乘斷。何故如是？果心之後蘇息有力，故斷第一必乘第二，斷第七品必乘第八。此義不然。若第二品有乘斷者，經論應說；全無說處，明知不乘。又第八品論說不乘，准後類前，明知第二非是乘斷。《毘婆沙》說「若斷第七，彼第八品與第九品共潤一生。」明知第八品非乘斷。問曰：前說有乘斷者，為當一觀相續斷盡名為乘斷？為當一世決定斷盡名為乘斷？釋言：一世決定斷盡名為乘斷，非是一觀相續斷盡名為乘斷。但於現世無間斷盡亦名乘斷，簡別斷盡亦名乘斷。一世不盡，用之受身，經生乃斷不名乘斷。斷義如是。次約斷明損。斷第一品，十四生中損其三生。斷第二品，復損三生，但有八生。斷第三品，損其二生，餘有六生，人三天三。斷第四品，復損二生，餘有四生，人二天二。故論說言「若斷三四品，餘二生三生，是說名家家。」斷第五品乘斷第六，復損二生，餘有二在。斷七斷八，復損一生，餘有一在。斷第九品，復去一生，一切皆盡。須陀受身，多少如是（此二門竟）。

Next is the fourth section, explaining the number of rebirths eliminated by severing afflictions. In this, there are two distinct sections: first, explaining the differences in severance; second, explaining the elimination [of rebirths] in terms of severance. There are two kinds of severance: first, separate severance by gradual stages; second, severance by extension. When one gradually subsides and gradually severs according to the coarseness or subtlety of the afflictions, this is called separate severance. When, by reason of severing a preceding grade, a subsequent grade is eliminated along with it, this is called severance by extension. Among the nine grades of afflictions, the sixth grade is definitively severed by extension. Why is this so? When the affliction of this grade is exhausted, one immediately realizes the second fruit, that of the sakṛdāgāmin; since the desire for the fruit is intense, severing the fifth must extend to the sixth. That this grade is severed by extension is largely agreed upon in the various treatises. Concerning the ninth grade, treatise masters disagree. One treatise master in the *Vibhāṣā* states: it is also severed by extension. Therefore, that text says: 'If the eighth is severed, the ninth grade cannot form an obstruction.' Why must this grade also be severed by extension? The meaning is identical to the preceding explanation: when the affliction of this grade is exhausted, one realizes the fruit of the anāgāmin; since the mind desiring the fruit is intense, for this reason it is severed by extension. If one relies on the *Abhidharma*, it is definitively not severed by extension; because this is nearing the very end, it forms an extreme obstruction, and therefore it is not extended to. Just as when a person who is guarding against return has not yet reached the border, the hindrance is lax; but if they reach the border, the hindrance is urgent. Therefore, the principle states: 'If I cross beyond this, where will I take rebirth?' Hence it is difficult to sever by extension. The remaining seven grades are all severed gradually by stages, entirely lacking the meaning of extension. Some say: the second and eighth are also severed by extension. Why is this so? Because after the fruition-mind one has rest and strength, severing the first must extend to the second, and severing the seventh must extend to the eighth. This explanation is incorrect. If the second grade had severance by extension, the sūtras and treatises should say so; since there is no such statement at all, we clearly know it is not extended to. Furthermore, the treatises state that the eighth grade is not extended to; by comparing the former by analogy with the latter, we clearly know that the second is not severed by extension. The *Vibhāṣā* states: 'If the seventh is severed, that eighth grade together with the ninth grade moistens one rebirth.' Thus we clearly know that the eighth grade is not severed by extension. Question: Regarding what was previously described as severance by extension, is it called severance by extension because it is completely severed continuously in a single contemplation, or is it called severance by extension because it is definitely completely severed in a single lifetime? [Answer:] Explanation: It is called severance by extension because it is definitely completely severed in a single lifetime, not because it is completely severed continuously in a single contemplation. However, completely severing it without interruption in the present lifetime is called severance by extension, and completely severing it with intervals is also called severance by extension. If it is not exhausted in a single lifetime, but is used to take a body and severed only after passing through another life, this is not called severance by extension. Such is the meaning of severance. Next is explaining elimination [of rebirths] in terms of severance. Severing the first grade eliminates three rebirths among the fourteen rebirths. Severing the second grade further eliminates three rebirths, leaving only eight rebirths. Severing the third grade eliminates two rebirths, leaving six rebirths: three among humans and three in heaven. Severing the fourth grade further eliminates two rebirths, leaving four rebirths: two among humans and two in heaven. Therefore, the treatise states: 'If one severs the third and fourth grades, there remain two rebirths or three rebirths; this is called a kulankula.' Severing the fifth grade and by extension severing the sixth further eliminates two rebirths, leaving two remaining. Severing the seventh and severing the eighth further eliminates one rebirth, leaving one remaining. Severing the ninth grade further removes one rebirth, and all are completely exhausted. The number of bodies taken by a srotāpanna is like this. (This concludes the two sections.)