大乘義章 17.9.5

17.9.5

煗等四心，學觀諦理得聖人性，故名為內； 凡法未捨，故稱為凡。 三者見道，四者修道，五無學道。 或分為六，如《涅槃經．迦葉品》說「彼說恒河有七眾生，涅槃河中有七種人，始從常沒乃至俱行。 初一常沒，賢聖不收； 後六是其賢聖所攝。 」即就此義以分六種。 五停心觀乃至煗、頂，通攝以為出已還沒。 忍、世第一名出已住。 苦忍乃至須陀洹果，名為觀方。 斯陀行後盡那含行，名觀已行。 阿那含果盡羅漢向，名行已住。 阿羅漢果，名為俱行。 何故初分名出已沒？ 於此位中樂求解脫故名為出； 分未決定，遇惡知識退起諸過沈沒惡道，名出已沒。 退起何過？ 念處已前有惡斯起。 煗頂中退，經論不同。 依如《毘曇》，除一闡提，餘惡悉起。 依《涅槃經》，除其四重、五逆、謗法及一闡提，但起十惡及餘遮罪。 何故忍及世第一法為出已住？ 出如前釋。 堅守正觀，不退起惡、不墮惡趣，故名為住。 故《涅槃》云「住忍法時，當知無量三惡道報皆非數滅，更不受故。 」又經說言「世上正見者，終不墮惡道。 」彼名忍等為上正見。 若依《成實》，煗心已去皆名正見，斯不墮惡齊得名住。 何故苦忍至須陀果名為觀方？ 觀四諦故。 問曰：煗等齊觀四諦，以何義故不名觀方，偏名苦忍至須陀果為觀方乎？ 釋言：煗等觀而未見，故不與名； 苦忍已去，觀於四諦獲得四事，故偏名之。 云何為四？ 一住堅固道，所有五根無能動者。 二能遍觀察，悉能呵嘖內外煩惱。 見、疑、無明親迷諦理，名內煩惱。 貪、瞋、慢等依諸見生，不親迷理，名外煩惱。 三能如實見，所謂忍、智，八忍推求，八智決了。 四能壞大怨，謂破四倒。 以何義故斯陀行後名觀已行？ 依前諦觀繫心修道，為斷欲界貪欲、瞋恚、愚癡、憍慢，故名為行。 以何義故那含果後名之為住？ 經釋有六：一在色界及無色界而受身故，名之為住。 二不受欲界人、天、地獄、畜生、餓鬼，故名為住。 三斷無量結，餘少在故，名之為住。 四遠離二愛、慳貪、瞋恚，故名為住。 言二愛者，一是色愛，愛染妻色； 二者欲愛，著餘五欲。 五不造作共凡夫事，故名為住。 此名婬欲為共凡事。 六自無所畏，不令他畏，故名為住。 自無惡行，不畏苦果，故自無畏； 於諸眾生不惱害故，不令他畏。 何故羅漢名為俱行？ 水喻世間，陸喻出世，是阿羅漢能觀煩惱到於涅槃，是故名為水陸俱行。 或分為七，見諦道前隨行分三，謂聞、思、修，義如上判； 苦忍已上隨果分四，謂須陀洹乃至羅漢，亦如上辨。 又依《大品》，三乘共地亦得分七：一乾慧地，謂五停心、總別念處，不定聞思，未得定水而自沾潤，故名為乾。 二者性地，煗等四心，學觀諦理，得聖人性，故名性地。 三八人地，見諦位中具修八忍，名八人地。 四者見地，須陀洹果見諦周盡，名為見地。 五者薄地，斯陀行後漸斷欲結，名為薄地。 六離欲地，那含果後超出欲過，名離欲地。 七阿羅漢地。 此等如前三乘地中具廣辨釋。 或分為八，謂四向果，修因趣果名之為向，成德遂因說以為果。 果向細分乃有無量，今據一門且分為八。 八名是何？ 謂須陀向至羅漢向，須陀洹果至羅漢果。 於中略以六門分別：一辨定其相、二就有漏無漏分別、三就有為無為分別、第四約就禪地分別、五明超越不超越別、第六明其退不退義。 其相如何？ 依如《毘曇》，從五停心至道比忍名須陀向，道比智心名須陀果。 若依《成實》，從初盡於無相位來名須陀向，無相位後順舊觀心名須陀果。 彼於四諦總觀不別，為是不說道比忍等以之為向，道比智心以之為果。 須陀果後進斷欲界六品修惑，有亦無礙、五解脫道，名斯陀向； 末後一品解脫道心，名斯陀果。 斯陀果後進斷欲果七八九品修道煩惱，有三無礙、二解脫道，名那含向；

The four minds—warmth and the rest—learn to contemplate the truth-principles and attain the nature of a noble one, and are therefore called 'internal'; because ordinary qualities have not yet been abandoned, they are called 'ordinary'. The third is the path of vision; the fourth is the path of cultivation; the fifth is the path of no-further-learning. Alternatively, they are divided into six, as stated in the 'Kāśyapa Chapter' of the Nirvāṇa Sūtra: 'That [sūtra] says there are seven kinds of sentient beings in the Ganges River, and there are seven kinds of persons in the river of nirvāṇa, from "constantly sinking" up to "proceeding in both". The first, "constantly sinking", is not included among the worthy and noble ones; the latter six are included among the worthy and noble ones.' It is based on this meaning that they are divided into six kinds: The contemplation of the fivefold stopping of the mind up to warmth and summit are collectively taken as 'emerging and sinking back'. Patience and the highest mundane dharma are called 'emerging and staying'. From the patience with suffering up to the fruit of the srotāpanna is called 'surveying the directions'. From after the practice of the sakṛdāgāmin through the completion of the practice of the anāgāmin is called 'having surveyed, proceeding'. From the fruit of the anāgāmin through the candidate for the arhat is called 'having proceeded, staying'. The fruit of the arhat is called 'proceeding in both'. Why is the first division called 'emerging and sinking'? Because in this stage one delights in seeking liberation, it is called 'emerging'; because one's disposition is not yet determined, upon meeting bad spiritual companions one retrogresses and gives rise to faults, sinking into the evil destinies, which is called 'emerging and sinking'. What faults are retrogressively produced? Before the stations of mindfulness, whatever evils there are arise. Regarding retrogression during warmth and summit, treatises and sūtras differ: According to the Abhidharma, except for icchantikas, all other evils are produced. According to the Nirvāṇa Sūtra, except for the four grave offenses, the five heinous deeds, slandering the Dharma, and being an icchantika, one only produces the ten non-virtuous actions and other prohibitive offenses. Why are patience and the highest mundane dharma 'emerging and staying'? 'Emerging' is as explained above. Firmly maintaining correct contemplation, not retrogressing to produce evil, and not falling into evil destinies, it is therefore called 'staying'. Thus the Nirvāṇa [Sūtra] says: 'When staying in the dharma of patience, one should know that the immeasurable retributions of the three evil destinies are all non-analytical cessations, and are never received again.' Furthermore, a sūtra says: 'Those with supreme mundane right view will ultimately not fall into evil destinies.' That text refers to patience and the rest as supreme right view. If based on the Tattvasiddhi, from the mind of warmth onward, all are called right view, and as they do not fall into evil [destinies], they are equally titled 'staying'. Why is [the stage from] patience with suffering to the fruit of the srotāpanna called 'surveying the directions'? Because one contemplates the four noble truths. Question: Warmth and the rest equally contemplate the four noble truths; for what reason are they not called 'surveying the directions', while exclusively [the stage from] patience with suffering to the fruit of the srotāpanna is called 'surveying the directions'? Explanation: Warmth and the rest contemplate but have not yet seen, so they are not given this name; from patience with suffering onward, one contemplates the four noble truths and obtains four things, which is why it is exclusively so named. What are the four? First, dwelling on the firm path, in which none of the five faculties can be shaken. Second, being capable of comprehensive observation, thoroughly able to reproach internal and external afflictions: views, doubt, and ignorance directly bewilder one regarding the principles of the truths, and are called internal afflictions; greed, anger, pride, and the like arise based on various views and do not directly bewilder one regarding the principles, so they are called external afflictions. Third, being able to see things as they really are, namely patience and knowledge: the eightfold patience searches, and the eightfold knowledge resolves with certainty. Fourth, being able to destroy the great enemy, meaning breaking the four inversions. For what reason is [the stage] after the practice of the sakṛdāgāmin called 'having surveyed, proceeding'? Relying on the previous contemplation of the truths, one fixes the mind on the path of cultivation in order to sever greed, anger, ignorance, and arrogance of the desire realm; therefore it is called 'proceeding'. For what reason is [the stage] after the fruit of the anāgāmin called 'staying'? The sūtra explains six reasons: First, because one takes birth in the form realm and the formless realm, it is called 'staying'. Second, because one does not receive [birth as] humans, gods, hell-beings, animals, or hungry ghosts of the desire realm, it is called 'staying'. Third, because immeasurable fetters have been severed and only a few remain, it is called 'staying'. Fourth, because one is far removed from the two attachments, stinginess, greed, and anger, it is called 'staying'. Speaking of the 'two attachments', the first is attachment to form, clinging to the appearance of a wife; the second is desire-attachment, clinging to the remaining five desires. Fifth, because one does not engage in activities shared with ordinary people, it is called 'staying'. This refers to sexual desire as an activity shared with ordinary people. Sixth, because one is personally fearless and causes no fear in others, it is called 'staying': having no evil actions oneself, one does not fear painful retributions, hence one is personally fearless; because one does not vex or harm sentient beings, one causes no fear in others. Why is the arhat called 'proceeding in both'? Water is a metaphor for the mundane; land is a metaphor for the supramundane. This arhat is able to contemplate afflictions and arrive at nirvāṇa; therefore, it is called 'proceeding in both water and land'. Alternatively, they are divided into seven: before the path of seeing the truths, three are distinguished according to practice, namely hearing, thinking, and cultivating, the meaning being determined as above; from patience with suffering onward, four are distinguished according to fruit, namely srotāpanna up to arhat, also distinguished as above. Furthermore, according to the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, the common grounds of the three vehicles can also be divided into seven: First, the ground of dry wisdom, which refers to the fivefold stopping of the mind and the general and specific stations of mindfulness; indeterminate hearing and thinking, not having obtained the water of samādhi to moisten oneself, are therefore called 'dry'. Second, the ground of nature: the four minds of warmth and the rest, learning to contemplate the truth-principles and attaining the nature of a noble one, are therefore called the ground of nature. Third, the ground of the eight persons: during the stage of seeing the truths, fully cultivating the eight patiences, it is called the ground of the eight persons. Fourth, the ground of vision: at the fruit of the srotāpanna, having seen the truths completely, it is called the ground of vision. Fifth, the ground of attenuation: after the practice of the sakṛdāgāmin, gradually severing the fetters of desire, it is called the ground of attenuation. Sixth, the ground of detachment from desire: after the fruit of the anāgāmin, transcending the faults of desire, it is called the ground of detachment from desire. Seventh, the ground of the arhat. These are broadly explained as previously in [the chapter on] the grounds of the three vehicles. Alternatively, they are divided into eight, namely the four candidates and the four fruits: cultivating causes toward the fruit is called 'candidate'; accomplishing virtues following upon causes is spoken of as 'fruit'. When finely divided, candidates and fruits are immeasurable, but now, based on one approach, they are provisionally divided into eight. What are the eight names? Namely, from candidate for the srotāpanna up to candidate for the arhat, and from the fruit of the srotāpanna up to the fruit of the arhat. Among them, they are briefly distinguished through six gates: first, defining their characteristics; second, distinguishing them according to tainted and untainted; third, distinguishing them according to conditioned and unconditioned; fourth, distinguishing them in terms of dhyāna levels; fifth, clarifying the difference between leaping over and not leaping over; sixth, clarifying the meaning of retrogressing and not retrogressing. What are their characteristics? According to the Abhidharma, from the fivefold stopping of the mind up to the subsequent patience with the truth of the path is called the candidate for the srotāpanna, and the mind of subsequent knowledge of the truth of the path is called the fruit of the srotāpanna. If based on the Tattvasiddhi, from the beginning through the stage of signlessness is called the candidate for the srotāpanna, and after the stage of signlessness, the mind contemplating in accordance with the former [wisdom] is called the fruit of the srotāpanna. Because that [treatise] contemplates the four noble truths synthetically and not separately, for this reason it does not speak of the subsequent patience with the truth of the path and so forth as candidate, nor the mind of subsequent knowledge of the truth of the path as fruit. After the fruit of the srotāpanna, advancing to sever the six grades of afflictions of cultivation in the desire realm, having six unimpeded paths and five paths of liberation, is called the candidate for the sakṛdāgāmin; the final mind of the path of liberation for that [sixth] grade is called the fruit of the sakṛdāgāmin. After the fruit of the sakṛdāgāmin, advancing to sever the seventh, eighth, and ninth grades of afflictions of the path of cultivation in the desire realm, having three unimpeded paths and two paths of liberation, is called the candidate for the anāgāmin;