[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 5.7 # 大乘法苑義林章 5.7 大乘法苑義林章 5.7 - **Language:** Classical Chinese ### [5.7](https://indike.org/pramana/in.bauddha.taisho.1861.5.7) 言第四廢立者，問：於何果中而立信解、見至及身證耶？答：信解、見至，即是隨信行、隨法行。轉至前三果中若向若果，立為信解、見至，若第三果中為身證。問：信解、見至此二何別？答：信解是鈍，見至是利。由隨信解轉名信解，由隨法行轉成見至，故二差別。問：於幾品惑盡建立四果？答：要斷三界見所斷惑盡故立初果，謂斷欲六品建立第二，若斷欲界九品皆盡而立第三，三界見、修總盡而立第四。問：何處建立七返？答：約業而立，謂七生之業而立七返。此約多而言，非無四、三等生，數不遮止。問：於何處而立家家？答：約生約惑而立家家。言約生者，謂二生、三生。言約惑者，若斷三、四品，彼對治餘二、三，是說名家家。問：何故但於三生、二生而立家家？答：夫論於業，還皆由惑潤。潤生之義略有二種：一者總、二者別。言總者，前之三品以潤四生，中之三品共潤二生，下之三品共潤一生。言別者，就初三中，初之一品以潤二生，次有二品各潤一生，中上品潤一生，中下二品共潤一生，後下三品共潤一生。於中有異，初之一品獨潤半生，次有二品共潤半生。約此義邊，即有損生之義。若斷三品即有三生，即損四生業也，餘有三生在。若斷四品，即有二生，謂第四品獨潤一生故。若約四生立家家者，即逆流生之失。若斷三品即盡四生之業，是故不得約於四生。若斷四品即損五生之業，若斷五品必斷第六。問：何故如是？答：以近果故，更無遲住。問：何故但於三、四品而立家家，不依斷一、二品而立家家？答：惑品力等，聖道齊同。若斷二品必斷第三，同上品故。一入斷盡，無出觀義。問：上之三品齊不出即斷，中品三品齊亦應入斷。問於何處建立一間？答：那含向中斷七、八品，唯一來生而立一間。問：於何處而立五種般？答：於那含中立。問：上流有幾種？答：有其三種，一者全超、二者半超、三者遍沒。言全超者，有其二類：一者樂慧上流，為初禪死直生五淨居，是樂慧全超。二者樂定全超，為初禪死生於非想。皆於初禪死，隨其諸地而斷受生。言遍沒者，次第而生，不得超隔，名遍沒。其餘那含，如釋名中述。問：何故建立羅漢？答對四果說。 > Fourth, regarding establishment and omission. Question: In which fruit are \[the noble persons of\] faith-emancipation, view-attainment, and bodily realization established? Answer: Faith-emancipation and view-attainment are precisely the follower by faith and the follower by Dharma. When they proceed to the preceding three fruits, whether candidate or fruit, they are established as faith-emancipation and view-attainment; in the third fruit, \[such a person\] is a bodily realization. Question: What is the distinction between these two, faith-emancipation and view-attainment? Answer: Faith-emancipation is dull; view-attainment is sharp. Through transformation from following faith, one is named 'faith-emancipation'; through transformation from following the Dharma, one becomes 'view-attainment'; hence the distinction between the two. Question: Through the exhaustion of how many grades of afflictions are the four fruits established? Answer: It is necessary to exhaust the afflictions abandoned by seeing across the three realms to establish the first fruit. Abandoning the six grades of the desire \[realm\] establishes the second. If the nine grades of the desire realm are completely exhausted, the third is established. When seeing and cultivation across the three realms are completely exhausted, the fourth is established. Question: On what basis is 'seven returns' established? Answer: It is established in terms of karma; that is, on the basis of karma for seven rebirths, 'seven returns' is established. This is spoken in terms of the maximum; it is not that there are no rebirths of four, three, and so forth, for the number is not restricted. Question: On what basis is 'family-to-family' established? Answer: 'Family-to-family' is established in terms of births and in terms of afflictions. 'In terms of births' means two births or three births. 'In terms of afflictions' means: if one has severed three or four grades, and their antidotes leave two or three \[grades\], this is called 'family-to-family'. Question: Why is 'family-to-family' established only for three births and two births? Answer: When discussing karma, it is always moistened by afflictions. The meaning of moistening rebirth is briefly of two kinds: first, general; second, particular. 'General' means that the upper three grades moisten four births, the middle three grades together moisten two births, and the lower three grades together moisten one birth. 'Particular' means: within the initial three, the first grade moistens two births, and the next two grades each moisten one birth; the upper-middle grade moistens one birth, and the lower-middle two grades together moisten one birth; the latter lower three grades together moisten one birth. There is a variation herein: the first \[of the lower\] grade alone moistens half a birth, and the next two grades together moisten half a birth. In accordance with this principle, there is the meaning of reducing rebirths. If three grades are severed, there remain three births, which means that the karma for four births has been reduced, and three births remain. If four grades are severed, there are two births, because the fourth grade alone moistens one birth. If one were to establish 'family-to-family' on the basis of four births, there would be the fault of rebirth running upstream. Since severing three grades exhausts the karma for four births, one cannot establish it on the basis of four births. If four grades are severed, it reduces the karma of five births; and if one severs five grades, one will inevitably sever the sixth. Question: Why is it like this? Answer: Because of proximity to the fruit, there is no lingering delay. Question: Why is 'family-to-family' established only at three and four grades, and not on the basis of severing one or two grades? Answer: The strengths of the grades of afflictions are equal, and the noble paths are uniform. If two grades are severed, one inevitably severs the third, because they belong equally to the upper grade. Once one enters \[the absorption\] and severs them completely, there is no exiting contemplation. Question: If the upper three grades are severed together without emerging, then since the middle three grades are also uniform, should one also enter and sever them together? Question: On what basis is 'one interval' established? Answer: In the candidate for non-returner, when seven or eight grades are severed and there is only a single rebirth remaining, 'one interval' is established. Question: Where are the five kinds of parinirvāṇa established? Answer: They are established within \[the fruit of\] non-returner. Question: How many kinds of 'flowing upward' are there? Answer: There are three kinds: first, total leaping; second, half leaping; third, traversing all. 'Total leaping' has two types: first, the upward flow that delights in wisdom, which upon dying in the first dhyāna is born directly into the Five Pure Abodes—this is the total leaping that delights in wisdom; second, the total leaping that delights in samādhi, which upon dying in the first dhyāna is born into neither-conceptualization-nor-non-conceptualization. In both cases, dying in the first dhyāna, one terminates rebirth according to the respective stages. 'Traversing all' means being born in succession without skipping over intervals; this is called 'traversing all'. The remaining non-returners are as explained in the explanation of names. Question: Why is the arhat established? Answer: It is stated in contrast to the four fruits. > — English (machine translation) (machine translation) - [Previous: 5.6](https://indike.org/pramana/in.bauddha.taisho.1861.5.6) - [Next: 5.8](https://indike.org/pramana/in.bauddha.taisho.1861.5.8) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1861.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.5.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.5.7](https://indike.org/pramana/in.bauddha.taisho.1861.5.7) · Pramāṇa