大乘義章 2.50

2.50

次約報論。五道之報，亦有數滅非數滅義。《成實》、大乘，斷因離果，名為數滅；餘緣不受，名非數滅。毘曇法中，斷因離果皆非數滅；斷潤生惑及離緣縛名為數滅。分齊如何？三塗之報，依如《成實》，𤏙心已上畢竟不受，得非數滅。故彼文言「世上正見者，往來百千世，終不墮惡道。」彼名𤏙等為上正見。依《毘婆沙》，若言利根得自在者，𤏙心已去得非數滅；若鈍根者，忍心已上得非數滅。《涅槃經》云「三惡道報，住忍法時非數緣滅。」從鈍言耳。此處定滅，故多言之。問曰：未來三惡道報，為當一時得非數滅？為當前後？此如前解。若修施戒聞思等善，排滅惡道，滅則先後；若修理觀而斷滅者，滅則一時。於忍心時，修習理觀堅住不退，一切惡道無重受義，故令未來無窮惡道頓非數滅。問曰：見惑於忍心中得非數滅，三惡道報亦於忍中得非數滅，為同一時？為在先後？釋言：先後。是義云何？忍中於彼上下四諦各十六行，合有三十二重觀行。初重觀時，三惡道報頓非數滅，無重受故；最後一重增上忍時，見斷煩惱頓非數滅，無重起故。問曰：三塗是見惑果，以何義故，果在先滅，惑在後滅？釋言：見惑有其二種，一受生煩惱，潤生三塗；二障道煩惱，染污心起妨礙聖道。受生過麁，初入忍時已能不起，故令惡道悉非數滅。障道惑中細者難離，未至上忍，容使暫起，是故不名得非數滅。增上忍後，次第無間趣入聖道，無重起義，爾時方得非數滅矣。數滅云何？依《毘婆沙》，苦忍已去得其數滅。此數滅者，斷彼閏生煩惱之得，令報不生，名為數滅。又斷報上緣縛之義，亦名數滅。若斷潤生煩惱之得名數滅者，四法忍心無礙正斷，四法智後得其數滅。若斷緣縛名數滅者，苦集諦下十一遍使，緣縛一切有漏之法，三塗苦報為之緣縛。苦法忍、集法忍正斷彼得，令彼遍使不來屬己，未來無窮三惡道報悉脫緣縛。苦集二種法智已後，正得數滅。惡道如是。次論人天。依《毘婆沙》，得聖之後，欲界人天各七生分，應是須陀、斯陀所受。除是已後，一切人天未來生死，增上忍後無重受義，悉非數滅。色無色界一切生處各一生分，應是那含未來所受。除一生分，未來一切色無色生，增上忍後無重受義，增上忍時悉非數滅。欲界人天各七生分，何處得滅？斷欲界結，有九方便、九無礙道、九解脫道。從須陀洹向斯陀時，莫問利鈍，有不出觀得斯陀者，於彼最初方便道時，前六生分得非數滅，以不出觀得斯陀果，於此六生無重受故。縱有退者，退果不死亦無受義。若有出觀得斯陀者，未得已前容有受身，是故乃至六方便來，一向未得非數緣滅。至第六品無礙道時，得前六生非數緣滅。此無礙後，定得斯陀，無重受故。從斯陀含向那含果，莫問利鈍，有不出觀得那含者，於彼第七方便道時，欲界人天第七生分得非數滅，以不出觀得那含果，欲界生死永不受故。縱使退果，不死亦不受之。若有出觀得那含者，未得已前容使受身，要至第九無礙道時方得非數。非數如是。數滅云何？若斷潤惑名為數滅。欲界未來無窮生死，九無礙道分分正斷。九解脫道得其數滅不止七生，若斷緣縛名為數滅。至第九品無礙道時正斷緣縛，至第九品解脫道後，欲界未來一切生死，得其數滅，不唯七生。問曰：何故第九無礙獨斷緣縛？前八雖斷，未得出離，為是不說；此處出離，故論說之。欲界如是。聖人身在欲界地中，斷初禪結。初禪受身，何處得滅？斷初禪結，亦有九品方便、無礙及解脫道。若不退人，以不出觀盡初禪結，於彼最初方便道時，得彼初禪，二種生處各一生分，非數緣滅。何者是其初禪二處？梵眾一處，梵輔、大梵共為一處。聖人於此無重生義，是故宣說各一生分。二生已後增上忍時，已非數滅，是故不論，以不出觀斷彼結盡，更不退轉受彼生故，若數出觀盡彼結者，以出觀故，未盡之間容捨欲身生於彼天，是故乃至九方便來，不得彼生非數緣滅。至彼第九無礙道時，方得彼生非數緣滅。此無礙後，無捨欲身生彼天故。若是退人，隨其出觀及不出觀，斷彼結盡，乃至第九無礙解脫，不得彼生非數緣滅。以退法人雖斷結盡，或容退起生彼天故。非數如是。數滅云何？若斷潤惑，名為數滅。彼九無礙，一一能斷初禪地中無窮生死，非止一二。九解脫後，得其數滅，非止滅於二處二生。若斷緣縛，名為數滅。至彼第九無礙道時，正斷緣縛。從彼第九解脫已後，於初禪中無窮生死盡得數滅，非止一二。前八無礙雖斷緣縛，斷之未盡、未得出離，所以不說。以九品結共縛初禪，一切生故。身在欲界，望初禪地得滅既然，望二禪地至無所有，類皆同爾。同曰：退人於上所斷皆是不得非數滅者，何時得乎？謂信解脫轉為見到，爾時得之。若不轉根，至斷非想煩惱時得。問曰：聖人身在欲地，斷除欲過。縱有退者，於所斷處七生之分得非數滅。以何義故，退法之人斷上結時，於彼生分而不得於非數滅乎？釋言：欲結斷離之處，制立斯陀、那含二果。果退暫爾，終不經生，故於彼生得非數滅。斷初禪結至無所有，無別得果，退得經生，非永不受，為是不得非數緣滅。問曰：聖人身在欲界斷上生分，其義如是。身在初禪至無所有，斷上生分得滅如何？釋言：聖人生在上天，無退轉義。於彼上地，隨所斷處所有生分，莫問退人及不退人，一切皆得非數緣滅。問曰：聖人身在下地斷非想結，得滅云何？釋言：聖人斷非想結，亦有九品方便、無礙及解脫道。莫問退人及不退者，有不起觀斷彼結盡，於其最初方便道時，彼一生分得非數滅。并得退人，於初禪地至無所有，所未曾得非數緣滅亦悉得之，以不出觀得無學果，一切處生更不受故。若有出觀斷結盡，以出觀故，未盡之間容使受身，是故乃至九方便來，不得彼生非數緣滅。至彼第九無礙道時，方得彼生非數緣滅，并得退人，於初禪地至無所有，所未曾得非數緣滅亦悉得之。此無礙後定得羅漢，一切處生不重受故。非數如是。數滅云何？若斷潤惑名為數滅，彼九無礙，分分能斷非想地中一切生分，非止一生。九解脫後，分分得彼非想地中一切生分數滅無為，非止其一。若斷緣縛名為數滅，至第九品無礙道時，方斷非想地一切生上所有緣縛。第九解脫，得非想地一切生分數滅無為，非止一生。約報如是。是中亦應辨二無為得之先後，准上可知。分齊如是。

Next, to discuss [the attainments] in terms of retribution. Retributions in the five destinies also involve the meanings of analytical cessation and non-analytical cessation. According to the Tattvasiddhi and the Mahāyāna, severing the cause and departing from the result is called analytical cessation; not undergoing other conditions is called non-analytical cessation. In the Abhidharma teachings, severing the cause and departing from the result are both non-analytical cessation; severing the afflictions that moisten rebirth and departing from the bondage of conditions are called analytical cessation. What are their limits? Regarding retributions of the three wretched destinies: according to the Tattvasiddhi, from the stage of heat onwards, they are definitively not undergone, and one attains non-analytical cessation. Therefore its text states: 'One of supreme worldly right view may transmigrate for hundreds of thousands of lifetimes, yet ultimately will never fall into the evil destinies.' That [treatise] designates heat and the subsequent stages as supreme right view. According to the Vibhāṣā, if speaking of those with sharp faculties who have attained mastery, from the stage of heat onwards they attain non-analytical cessation; if of dull faculties, they attain non-analytical cessation from the stage of forbearance onwards. The Nirvāṇa Sūtra says: 'Regarding retribution in the three evil destinies, when abiding in the dharma of forbearance, one attains cessation without analytical conditions.' This is stated from the perspective of the dull[-facultied]. Since cessation is definite at this stage, it is stated thus for the most part. Question: Is non-analytical cessation of future retributions in the three evil destinies attained all at once, or consecutively? This is as explained earlier: if one cultivates good such as giving, morality, learning, and reflection to eliminate the evil destinies, their cessation is consecutive; if one severs and extinguishes them by cultivating contemplation on the principle, their cessation is all at once. At the time of the forbearance mind, cultivating contemplation on the principle firmly and abiding non-retrogressively, none of the evil destinies will be undergone again; hence, infinite future evil destinies suddenly undergo non-analytical cessation. Question: Since both defilements of views and retribution in the three evil destinies attain non-analytical cessation during the mind of forbearance, is it at the very same time, or consecutive? Answer: It is consecutive. What does this mean? Within forbearance, regarding the higher and lower four noble truths, there are sixteen practices each, totaling thirty-two tiers of contemplation. At the time of the first tier of contemplation, retribution in the three evil destinies suddenly attains non-analytical cessation, because they will not be undergone again. At the final tier, the stage of supreme forbearance, the defilements severed by seeing suddenly attain non-analytical cessation, because they will not arise again. Question: The three wretched destinies are the result of defilements of views; for what reason does the result cease first, while the defilements cease later? Answer: There are two kinds of defilements of views: first, the afflictions of undergoing birth, which moisten rebirth in the three wretched destinies; second, the afflictions that obstruct the path, which arise with a defiled mind and hinder the noble path. The fault of undergoing birth is coarse, and upon first entering forbearance, one is already able to prevent it from arising; hence all evil destinies undergo non-analytical cessation. Among the defilements that obstruct the path, the subtle ones are difficult to abandon; before reaching supreme forbearance, they may still temporarily arise, and thus it is not yet called attaining non-analytical cessation. After supreme forbearance, one immediately and without interval advances into the path of seeing, and they will never arise again; only then does one attain non-analytical cessation. What of analytical cessation? According to the Vibhāṣā, from the forbearance of suffering onwards, one attains its analytical cessation. This analytical cessation means severing the possession of those afflictions that moisten rebirth so that retribution will not arise; this is called analytical cessation. Furthermore, severing the meaning of the bondage of conditions upon retribution is also called analytical cessation. If severing the possession of afflictions that moisten rebirth is called analytical cessation, the mind of the four dharmic forbearances directly severs [them] via the unobstructed [path], and after the four dharmic knowledges, one attains its analytical cessation. If severing the bondage of conditions is called analytical cessation, the eleven universal defilements under the truths of suffering and origination bind all sāsrava dharmas by conditions, and painful retribution in the three wretched destinies is conditionally bound by them. Dharma-forbearance regarding suffering and dharma-forbearance regarding origination directly sever their possession, preventing those universal defilements from adhering to oneself, so that infinite future retributions in the three evil destinies are all released from the bondage of conditions. After the two dharmic knowledges of suffering and origination, one directly attains analytical cessation. Such is the case for the evil destinies. Next, to discuss humans and devas. According to the Vibhāṣā, after attaining nobility, there are seven rebirth shares each in the human and deva realms of the desire realm, which should be undergone by srotāpannas and sakṛdāgāmins. Except for these, all other future births and deaths among humans and devas will never be undergone again after supreme forbearance, and all undergo non-analytical cessation. In all rebirth places of the form and formless realms, there is one rebirth share each, which should be undergone in the future by anāgamins. Except for this one rebirth share, all future births in the form and formless realms will never be undergone again after supreme forbearance, and all undergo non-analytical cessation at the time of supreme forbearance. Where are the seven rebirth shares each of humans and devas in the desire realm extinguished? In severing the fetters of the desire realm, there are nine preparatory paths, nine unobstructed paths, and nine liberation paths. When progressing from a srotāpanna toward a sakṛdāgāmin, regardless of sharp or dull faculties, if there is one who attains sakṛdāgāmin without emerging from contemplation, at the very first preparatory path, the first six rebirth shares attain non-analytical cessation, because by attaining the fruit of sakṛdāgāmin without emerging from contemplation, these six rebirths will never be undergone again. Even if one retrogresses, one retrogresses in fruition but does not die [as such], and will likewise not undergo them. If there is one who emerges from contemplation and attains sakṛdāgāmin, before attaining it they might still take rebirth; therefore, up through the six preparatory paths, they have not attained cessation without analytical conditions at all. When reaching the sixth unobstructed path, they attain cessation without analytical conditions for the first six births. After this unobstructed path, they are certain to attain sakṛdāgāmin, and will not undergo them again. When progressing from sakṛdāgāmin toward the fruit of anāgamin, regardless of sharp or dull faculties, if there is one who attains anāgamin without emerging from contemplation, at the seventh preparatory path, the seventh rebirth share of humans and devas in the desire realm attains non-analytical cessation, because by attaining the fruit of anāgamin without emerging from contemplation, birth and death in the desire realm will never be undergone again. Even if they retrogress in fruition, they will not die and undergo it. If there is one who emerges from contemplation and attains anāgamin, before attaining it they might still take rebirth; only when reaching the ninth unobstructed path do they attain non-analytical cessation. Such is non-analytical cessation. What of analytical cessation? If severing the moistening defilements is called analytical cessation: infinite future births and deaths in the desire realm are severed portion by portion by the nine unobstructed paths. The nine liberation paths attain their analytical cessation, not limited to seven births. If severing the bondage of conditions is called analytical cessation: when reaching the ninth unobstructed path, one directly severs the bondage of conditions; after the ninth liberation path, all future births and deaths in the desire realm attain their analytical cessation, not merely seven births. Question: Why does the ninth unobstructed path alone sever the bondage of conditions? Although the preceding eight also sever it, one has not yet attained escape, and for this reason it is not spoken of; here there is escape, and therefore the treatise speaks of it. Such is the desire realm. When a noble one residing in the desire realm severs the fetters of the first dhyāna, where is the taking of a body in the first dhyāna extinguished? In severing the fetters of the first dhyāna, there are likewise nine grades of preparatory, unobstructed, and liberation paths. If one is a non-retrogressing person who exhausts the fetters of the first dhyāna without emerging from contemplation, at the very first preparatory path, one attains non-analytical cessation for the one rebirth share in each of the two rebirth places of the first dhyāna. What are the two places of the first dhyāna? The Brahmā assembly is one place, and the Brahmā ministers together with Mahābrahmā constitute one place. A noble one will never take rebirth here again; hence it is stated that there is one rebirth share in each. Beyond the two rebirths, non-analytical cessation was already attained at the time of supreme forbearance, and therefore it is not discussed; since one exhausts those fetters without emerging from contemplation, one will never retrogress and undergo those births again. If one exhausts those fetters by frequently emerging from contemplation, because of emerging from contemplation, before they are exhausted one might abandon the desire body and be born in that heaven; therefore, up through the nine preparatory paths, one does not attain non-analytical cessation of those births. Only when reaching the ninth unobstructed path does one attain non-analytical cessation of those births, because after this unobstructed path, one will not abandon the desire body to be born in that heaven. If one is a retrogressing person, whether emerging or not emerging from contemplation, even if they exhaust those fetters up to the ninth unobstructed and liberation [paths], they do not attain non-analytical cessation of those births; because although a person of retrogression exhausts the fetters, they might retrogress and take birth in that heaven. Such is non-analytical cessation. What of analytical cessation? If severing moistening defilements is called analytical cessation: those nine unobstructed [paths] can each sever infinite births and deaths in the plane of the first dhyāna, not merely one or two. After the nine liberations, one attains their analytical cessation, not merely extinguishing two births in two places. If severing the bondage of conditions is called analytical cessation: when reaching the ninth unobstructed path, one directly severs the bondage of conditions. From that ninth liberation onwards, one fully attains analytical cessation for infinite births and deaths in the first dhyāna, not merely one or two. Although the preceding eight unobstructed [paths] sever the bondage of conditions, the severing is not yet complete and escape is not yet attained, which is why it is not spoken of; for the nine grades of fetters together bind all births in the first dhyāna. Just as this is so for attaining cessation regarding the plane of the first dhyāna while residing in the desire realm, looking toward the second dhyāna up to the stage of nothingness is analogously identical. In the same way, it is asked: if for retrogressing persons, all the above severed [births] do not attain non-analytical cessation, when do they attain it? It is when one who is liberated through faith transforms into one who has attained view; at that time it is attained. If one does not transform their faculties, it is attained at the time of severing the afflictions of neither-perception-nor-non-perception. Question: When a noble one residing in the realm of desire severs the faults of desire, even if there is retrogression, they attain non-analytical cessation for the share of seven births at the place severed. For what reason, then, when a person of retrogression severs higher fetters, do they not attain non-analytical cessation for those rebirth shares? Answer: At the place where the fetters of desire are severed and departed from, the two fruits of sakṛdāgāmin and anāgamin are established. Retrogression from the fruit is only temporary, and one ultimately does not pass through a rebirth; therefore, one attains non-analytical cessation for those births. When severing the fetters of the first dhyāna up to nothingness, no distinct fruit is attained; if one retrogresses, one can pass through a rebirth and it is not permanently not undergone, and for this reason one does not attain cessation without analytical conditions. Question: Such is the principle for a noble one residing in the desire realm severing higher rebirth shares. When residing in the first dhyāna up to nothingness, how is cessation attained when severing higher rebirth shares? Answer: When a noble one is born in higher heavens, there is no retrogression. In those higher planes, for whatever rebirth shares exist at the places severed, whether for retrogressing or non-retrogressing persons, all attain non-analytical cessation. Question: When a noble one residing in a lower plane severs the fetters of neither-perception-nor-non-perception, how is cessation attained? Answer: When a noble one severs the fetters of neither-perception-nor-non-perception, there are likewise nine grades of preparatory, unobstructed, and liberation paths. Regardless of retrogressing or non-retrogressing persons, if there is one who exhausts those fetters without giving rise to contemplation, at the very first preparatory path, that one rebirth share attains non-analytical cessation. In addition, for retrogressing persons, all the non-analytical cessations from the plane of the first dhyāna up to nothingness that were previously unattained are also fully attained, because by attaining the fruit of an aśaikṣa without emerging from contemplation, birth in any place will never be undergone again. If there is one who exhausts the fetters while emerging from contemplation, because of emerging from contemplation, before they are exhausted they might take rebirth; therefore, up through the nine preparatory paths, they do not attain non-analytical cessation of those births. Only when reaching the ninth unobstructed path do they attain non-analytical cessation of those births, and they also fully attain the non-analytical cessations from the plane of the first dhyāna up to nothingness that were previously unattained by retrogressing persons. After this unobstructed path, an arhat is definitely attained, and births in all places will not be undergone again. Such is non-analytical cessation. What of analytical cessation? If severing moistening defilements is called analytical cessation: those nine unobstructed [paths] can each sever all rebirth shares in the plane of neither-perception-nor-non-perception portion by portion, not merely a single rebirth. After the nine liberations, one attains the unconditioned analytical cessation for all rebirth shares in the plane of neither-perception-nor-non-perception portion by portion, not merely one. If severing the bondage of conditions is called analytical cessation: only upon reaching the ninth unobstructed path does one sever all bondage of conditions upon all births in the plane of neither-perception-nor-non-perception. At the ninth liberation, one attains the unconditioned analytical cessation for all rebirth shares in the plane of neither-perception-nor-non-perception, not merely a single rebirth. Such is [the explanation] in terms of retribution. In this context, the sequence of attaining the two unconditioned states should also be distinguished, which can be understood by analogy with the above. Such are their limits.