大乘義章 17.42

17.42

次明羅漢斷結多少。經中宣說，斷五上結成阿羅漢。何者五結？所謂色染及無色染、無明、憍慢及與掉戲。色界貪愛名為色染，無色貪愛名無色染，此二於彼十使門中同一貪使。無明癡使，憍慢慢使，此前使性。言掉戲者，是其掉纏。此五是其上界煩惱，故名上結。又復那含上人所起，亦名上結。問曰：此與四流、四扼煩惱何別？釋言：此五通亦是其流扼所攝，然流與扼，凡聖通起；此五唯是聖人所起。以是那含所起結故，此五盡處說羅漢果，故說羅漢斷五上結。問曰：何故十使之中偏說羅漢斷貪、癡、慢，不說餘者？五見及疑，見道中斷，故此不論。瞋在欲界，那含時盡，故此不說。問曰：何故十纏之中偏說斷掉，不說餘者？依如《毘曇》，十纏之中，八在欲界，那含時盡，故此不說。睡、掉二纏通上二界，睡即餘結。一切煩惱睡著境界，名之為睡，隨餘結說，故不別論。又復睡眠，順於正受，故不說之。若依《成實》，睡在欲界，故不說睡；掉不同前，所以偏舉。問曰：羅漢斷除掉纏說為上結，阿那含人斷無慚愧、慳、嫉、忿、覆、悔、眠等纏，以何義故不名下結？釋言：齊類應名下結，但阿那含斷過眾多，簡本異末，故就使中說五下結。纏垢別論，阿羅漢人斷過狹少，故通使纏，說五上結。問曰：前說阿那含人斷五下結，五下結中身見、戒取及與疑結須陀斷盡，攝前從後，通為那含所斷五結。今說羅漢，何為不得攝前從後合斷十結，但云斷五？釋言：於彼五下結中，初之三種分相論之，須陀所斷。以實細論，亦有那含親斷之義，故得攝之合為那含所斷五結。無有羅漢親斷之義，是故不得攝之從後，宣說羅漢斷除十結。是義云何？五下結中初之三結，三處親斷：一次第人親斷三結成須陀洹。第二超越斯陀含人親斷三結成斯陀含，是人凡時斷除欲結至六品盡，後入見道斷除三結，至第十六道比智時即成斯陀，故經宣說「斯陀含人斷除三結，薄貪恚癡。」第三超越阿那含人親斷三結成阿那含，是人凡時斷除欲結至九品盡，後入見道斷除三結，至第十六道比智時即成那含。以有此義，是故經中說阿那含斷五下結。無有斷除五下結盡即成羅漢，是故不說阿羅漢人斷十結矣。羅漢如是。聲聞賢聖，略之云爾。

Next, the number of fetters severed by an arhat is explained. The sūtras proclaim that one becomes an arhat by severing the five higher fetters. What are the five fetters? They are: attachment to the form [realm], attachment to the formless [realm], ignorance, conceit, and restlessness. Craving in the form realm is called attachment to the form realm; craving in the formless realm is called attachment to the formless realm. Within the classification of the ten underlying proclivities, these two are the single proclivity of craving. Ignorance is the proclivity of delusion; conceit is the proclivity of pride. These are of the nature of the aforementioned proclivities. "Restlessness" is the entangling defilement of restlessness. These five are defilements of the higher realms; hence they are called the higher fetters. Furthermore, because they are arisen by superior persons, [namely] anāgāmins, they are also called the higher fetters. Question: How do these differ from the defilements of the four floods and the four yokes? Explanation: These five are also generally subsumed under floods and yokes. However, floods and yokes are arisen by both ordinary beings and noble ones, whereas these five are arisen only by noble ones. Because they are fetters arisen by anāgāmins, the culmination of exhausting these five is declared to be the fruit of arhatship; hence it is said that an arhat severs the five higher fetters. Question: Why is it that, among the ten underlying proclivities, only craving, delusion, and conceit are specifically mentioned as being severed by an arhat, and not the others? [Answer:] The five views and doubt are severed in the path of seeing, so they are not discussed here. Ill will is in the desire realm and is exhausted at the stage of an anāgāmin, so it is not mentioned here. Question: Why is it that, among the ten entanglements, only restlessness is specifically mentioned as being severed, and not the others? [Answer:] According to the Abhidharma, eight of the ten entanglements are in the desire realm and are exhausted at the stage of an anāgāmin, so they are not mentioned here. The two entanglements of torpor and restlessness are common to the two higher realms. Torpor is simply the other fetters: when all defilements slumber upon an object, this is called torpor, and since it is spoken of along with the other fetters, it is not separately discussed. Furthermore, drowsiness accords with meditative absorption, so it is not mentioned. If one relies on the Tattvasiddhi, torpor is in the desire realm, so torpor is not mentioned; restlessness is not like the former, which is why it is singled out. Question: An arhat's severing of the entanglement of restlessness is called a higher fetter; when an anāgāmin severs such entanglements as shamelessness, lack of conscience, stinginess, jealousy, anger, concealment, remorse, and torpor, for what reason are these not called lower fetters? Explanation: By analogous classification they ought to be called lower fetters; however, an anāgāmin severs numerous faults, and in order to distinguish the primary from the secondary, the five lower fetters are explained in terms of the underlying proclivities. The defilements of the entanglements are discussed separately. An arhat severs fewer and narrower faults, so both proclivities and entanglements are encompassed in stating the five higher fetters. Question: Earlier it was said that an anāgāmin severs the five lower fetters, and among the five lower fetters, the fetters of personality view, attachment to rules and rituals, and doubt are completely severed by a srotāpanna; subsuming the earlier under the later, they are generally taken to be the five fetters severed by an anāgāmin. Now, when speaking of an arhat, why can he not subsume the earlier under the later to sever ten fetters in total, but is only said to sever five? Explanation: Among those five lower fetters, speaking in terms of distinct stages, the first three are severed by a srotāpanna. Speaking accurately and subtly, there is also the sense in which an anāgāmin directly severs them; hence they can be subsumed and combined into the five fetters severed by an anāgāmin. But there is no sense in which an arhat directly severs them; therefore they cannot be subsumed under the later to declare that an arhat severs ten fetters. What is the meaning of this? Among the five lower fetters, the first three fetters are directly severed in three places: First, a gradual person directly severs the three fetters to become a srotāpanna. Second, an extraordinary sakṛdāgāmin directly severs the three fetters to become a sakṛdāgāmin: while this person was an ordinary being, he severed the fetters of desire up to the exhaustion of the six grades; later, entering the path of seeing, he severs the three fetters, and upon reaching the sixteenth moment, the subsequent knowledge of the path, he immediately becomes a sakṛdāgāmin. Therefore the sūtra declares: "A sakṛdāgāmin severs the three fetters and attenuates craving, ill will, and delusion." Third, an extraordinary anāgāmin directly severs the three fetters to become an anāgāmin: while this person was an ordinary being, he severed the fetters of desire up to the exhaustion of the nine grades; later, entering the path of seeing, he severs the three fetters, and upon reaching the sixteenth moment, the subsequent knowledge of the path, he immediately becomes an anāgāmin. Because of this principle, the sūtras state that an anāgāmin severs the five lower fetters. There is no case where one exhausts the five lower fetters and immediately becomes an arhat; therefore it is not said that an arhat severs ten fetters. Such is the arhat. The worthy and noble ones among the śrāvakas are thus briefly treated.