大乘義章 17.9.4

17.9.4

明知聲聞制立多果正由數出。 何故緣覺不數出觀不制多果，聲聞偏爾？ 緣覺利根，以利根故煩惱輕薄，如人大力擔輕不息，緣覺如是。 聲聞鈍根，以鈍根故煩惱深重，如人小力擔重劬息，聲聞如是，以劬息故制立多果。 斷除三界見惑窮處其必出觀，就此出處制立初果。 問曰：何故此處必須出觀？ 釋有兩義：一創斷見惑多用功力，疲弊故出； 二斷見惑超凡成聖，永絕三塗，慶嘉故出。 除斷欲界六品修惑亦必出觀，故就此處制第二果。 何故至此復須出觀？ 解亦兩義：一由此惑麁強難息，斷之用功，疲弊故出； 二離麁過，慶嘉故出。 斷除欲界修惑窮盡亦必出觀，故就此處制第三果。 何故此處復須出觀？ 亦有兩義：一斷欲界貪欲瞋恚慳忿嫉妬無慚愧等諸麁煩惱，用力增多，疲弊故出； 二離麁過，慶嘉故出。 斷上二界一切結盡亦必出觀，生其四智究竟之想，故復約此制第四果。 何故此處復須出觀？ 亦有兩義：一斷上界一切煩惱用力增多，疲蔽故出； 二永絕生死、究竟無學，慶嘉故出。 以此四處必定出觀，故就制果； 餘出不定，故不制果。 問曰：何故斷見諦惑要盡方出，斷修數出？ 釋有兩義：一見諦惑迷心易滅，其猶折石不假中息而能斷盡，如人下坂易故不息。 修惑難除，如絕藕糸，一觀相續不能斷盡，故須數出，如人上山難故劬息。 二見諦惑能感三塗增上苦報，畏苦情猛，為是不息，如行嶮地走亦不息。 修惑能招人天生死，人天優遊厭畏心弱，是故數息，如無畏處少走多息。 問曰：等是修惑之中，何故斷除欲界修惑中息制果，上界不爾？ 解有三義：一欲界惑凡夫多起，習使力強，難可制斷，故須中息； 上界煩惱，凡夫本來起之希小，使力輕薄，不假中息亦能斷盡。 二欲界惑多，難可斷盡，故須中息； 上界惑少，不息能盡。 彼云何少？ 瞋恚慳嫉無慚愧等彼處無故。 三欲界煩惱，二因緣起：一者因力，不斷使性及助思惟； 二者緣力，所謂色聲香味觸等。 以是二力，起惑難斷，故須中息； 上界煩惱雖從因起，緣力微少，易可截制，不息能盡，不息盡故，不制多果。 問曰：等是欲界之中，何故斷除六品惑盡方息制果，斷後三盡制一果乎？ 釋言：前六過是麁重，聖人於此厭畏增強，故盡方息； 後三輕微，厭畏情少，故後別斷制一果矣。 又麁易斷，倍盡方息，故斷前六共制一果； 細難捨遠，故斷後三立一果耳。 若爾，上界煩惱轉細，轉難捨離，應制多果。 此如前釋，更有餘義，後番論之。 此一義竟。 二約四表制立四果。 斷除見惑示相表，制立初果。 又斷見惑永絕三途，出惡趣表，故立初果。 欲界此九品修惑之中，前之六品其性麁重，能發無作，斷除彼結出無作表，故就此處制第二果。 欲界地中有其不善，斷後三微，出不善表，故就此處制第三果。 上界煩惱性是染污無記之法，斷除彼故，出離染污無記之表，故就此處制第四果。 此兩義竟。 三約四流制立四果。 如《毘婆沙》說「斷絕見流，制立初果。 於欲流中斷其小分，立第二果。 欲流全盡，立第三果。 斷絕有流及無明流，立第四果。 」問曰：何故斷絕欲流別立二果，斷有無明共立一果？ 以欲流中麁細易別，故開分二； 有及無明，麁細難分，故合為一。 此三義竟。 四約四生制立四果。 亦如論說，對捨濕生及與卵生制立初果，此二多在畜生道故； 離胎少分立第二果； 全捨胎生立第三果； 永出化生立第四果。 此四義竟。 五對五趣制立四果。 亦如論說，出下三趣制立初果，對人少分立第二果，全捨人道立第三果，出離天道制第四果。 亦可捨人及天少分立第三果，全出天道立第四果。 制立如是。 上來增數四門分別。 或分為五：一者外凡。 五停心觀、總別念處，事中安心，未觀諦理，名之為外； 具足死凡鄙之法，故名為凡。 二者內凡。

Clearly we know that the institution of multiple fruits for śrāvakas is precisely because they frequently emerge [from contemplation]. Why is it that pratyekabuddhas do not frequently emerge from contemplation and do not have multiple fruits instituted, while only śrāvakas do? Pratyekabuddhas have sharp faculties; because of their sharp faculties, their afflictions are slight and thin, like a person of great strength carrying a light burden without resting—so it is with pratyekabuddhas. Śrāvakas have dull faculties; because of their dull faculties, their afflictions are deep and heavy, like a person of little strength carrying a heavy burden who rests with toil—so it is with śrāvakas; because they rest with toil, multiple fruits are instituted. At the culmination of severing the view afflictions of the three realms, they must emerge from contemplation, and based on this emergence, the first fruit is instituted. Question: Why at this point must they emerge from contemplation? Explanation: There are two senses: first, newly severing the view afflictions employs much effort and strength, so they emerge out of exhaustion; second, severing the view afflictions transcends ordinary beings and achieves sagehood, forever cutting off the three wretched paths, so they emerge to rejoice. Severing the six grades of cultivation afflictions in the desire realm also requires emerging from contemplation, hence based on this point the second fruit is instituted. Why upon reaching this point must they again emerge from contemplation? The explanation also has two senses: first, because these afflictions are coarse, strong, and hard to quell, severing them takes effort, so they emerge out of exhaustion; second, having departed from coarse faults, they emerge to rejoice. Severing completely the cultivation afflictions of the desire realm also requires emerging from contemplation, hence based on this point the third fruit is instituted. Why at this point must they again emerge from contemplation? There are also two senses: first, severing the coarse afflictions of the desire realm—such as greed, hatred, stinginess, anger, jealousy, lack of shame, and lack of conscience—uses increased effort, so they emerge out of exhaustion; second, having departed from coarse faults, they emerge to rejoice. Severing all the fetters of the upper two realms also requires emerging from contemplation, giving rise to their thought of the four knowledges being ultimate; hence, also with reference to this, the fourth fruit is instituted. Why at this point must they again emerge from contemplation? There are also two senses: first, severing all afflictions of the upper realms uses increased effort, so they emerge out of exhaustion; second, forever cutting off birth-and-death and culminating in non-learning, they emerge to rejoice. Because at these four points they definitely emerge from contemplation, fruits are instituted based on them; other emergences are indeterminate, hence fruits are not instituted [based on them]. Question: Why is it that in severing the afflictions of seeing the truths they emerge only when finished, whereas in severing cultivation [afflictions] they emerge frequently? Explanation: There are two senses: first, the afflictions of seeing the truths are errors of the mind and are easy to extinguish, just like snapping a stone, which can be completely severed without taking an intermediate rest, like a person walking down a slope who does not rest because it is easy; cultivation afflictions are difficult to eliminate, like breaking lotus threads, and cannot be completely severed in a single continuation of contemplation, hence one must emerge frequently, like a person climbing a mountain who rests with toil because it is difficult. Second, the afflictions of seeing the truths can induce the supreme painful retribution of the three wretched paths; the sentiment of fearing suffering is fierce, therefore they do not rest, like running without resting when traveling on perilous ground; cultivation afflictions can invite the birth-and-death of humans and gods, where humans and gods are leisurely and the mind of aversion and fear is weak, therefore they rest frequently, like running little and resting much in a fearless place. Question: Both belonging equally to cultivation afflictions, why is it that in severing the cultivation afflictions of the desire realm they take an intermediate rest and fruits are instituted, whereas for the upper realms it is not so? Explanation: There are three senses: first, afflictions of the desire realm are frequently aroused by ordinary beings, and the force of their habituated tendencies is strong and difficult to control and sever, hence an intermediate rest is required; as for the afflictions of the upper realms, ordinary beings originally arouse them rarely and slightly, and the force of their tendencies is slight and thin, so they can be completely severed without requiring an intermediate rest. Second, the afflictions of the desire realm are numerous and difficult to sever completely, hence an intermediate rest is required; the afflictions of the upper realms are few and can be exhausted without resting. How are they few? Because hatred, stinginess, jealousy, lack of shame, lack of conscience, and so forth do not exist in those realms. Third, the afflictions of the desire realm arise from two causes and conditions: first, causal power, namely the unsevered nature of tendencies and auxiliary ideation; second, conditional power, namely sights, sounds, smells, tastes, tangibles, and so forth. Through these two powers, the aroused afflictions are difficult to sever, hence an intermediate rest is required; although the afflictions of the upper realms arise from causes, their conditional power is minute, so they are easily cut off and suppressed, and can be exhausted without resting; because they are exhausted without resting, multiple fruits are not instituted. Question: Both being equally within the desire realm, why is it that only after severing the six grades of afflictions do they rest and a fruit is instituted, while after severing the latter three a single fruit is instituted? Explanation: The former six faults are coarse and heavy, and the sage's aversion and fear toward them are intensified, hence they rest only when these are exhausted; the latter three are slight and subtle, and the sentiment of aversion and fear is lesser, hence they are subsequently severed separately and one fruit is instituted. Furthermore, the coarse is easy to sever, so they rest only after exhausting a double amount; hence severing the former six jointly institutes one fruit; the subtle is difficult to abandon and keep afar, hence severing the latter three establishes one fruit. If so, then the afflictions of the upper realms become progressively subtler and progressively more difficult to abandon and keep afar, so multiple fruits should be instituted. This is as explained before; there are further senses, which will be discussed in a later turn. This concludes the first sense. Second, instituting the four fruits in terms of four outer limits: Severing view afflictions transcends the outer limit of manifesting marks, thus the first fruit is instituted. Furthermore, severing view afflictions cuts off the three wretched paths forever, which is the outer limit of emerging from the evil destinies; hence the first fruit is established. Among these nine grades of cultivation afflictions of the desire realm, the nature of the first six grades is coarse and heavy, capable of producing non-informative matter; severing those fetters is the outer limit of emerging from non-informative matter, hence the second fruit is instituted based on this point. In the stage of the desire realm there is the unwholesome; severing the latter three subtle [grades] is the outer limit of emerging from the unwholesome, hence the second fruit is instituted based on this point. The afflictions of the upper realms are by nature defiled indeterminate dharmas; because of severing them, one departs from the outer limit of the defiled indeterminate, hence the fourth fruit is instituted based on this point. This concludes the two senses. Third, instituting the four fruits in terms of the four floods: As the *Vibhāṣā* says: “Cutting off the flood of views institutes the first fruit. Severing a small portion of the flood of desire establishes the second fruit. Fully exhausting the flood of desire establishes the third fruit. Cutting off the flood of existence and the flood of ignorance institutes the fourth fruit.” Question: Why is cutting off the flood of desire separately instituted as two fruits, while cutting off existence and ignorance jointly institutes one fruit? Because within the flood of desire the coarse and subtle are easy to distinguish, it is divided into two; existence and ignorance are difficult to distinguish as coarse and subtle, hence they are combined into one. This concludes the third sense. Fourth, instituting the four fruits in terms of the four modes of birth: As also stated in the treatise, the first fruit is instituted relative to abandoning moisture-born and egg-born [birth], because these two mostly belong to the destiny of animals; abandoning a small portion of womb-born [birth] establishes the second fruit; completely abandoning womb-born [birth] establishes the third fruit; forever escaping apparitional birth establishes the fourth fruit. This concludes the fourth sense. Fifth, instituting the four fruits relative to the five destinies: As also stated in the treatise, escaping the lower three destinies institutes the first fruit; relative to a small portion of human [birth], the second fruit is established; completely abandoning the human destiny establishes the third fruit; departing from the heavenly destiny institutes the fourth fruit. Alternatively, abandoning human and a small portion of heavenly [birth] establishes the third fruit, and completely escaping the heavenly destiny institutes the fourth fruit. The institution is thus. The above has analyzed this under the four approaches of increasing numerical categories. Alternatively, they are divided into five: First, the external ordinary beings: the contemplation of the fivefold stopping of the mind and the general and specific applications of mindfulness, which settle the mind within phenomenal things and have not yet contemplated the principles of the truths, are called 'external'; because they possess all the base characteristics of death and the ordinary, they are called 'ordinary beings'. Second, the internal ordinary beings.