[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) › 5.9 # 大乘法苑義林章 5.9 大乘法苑義林章 5.9 - **Language:** Classical Chinese ### [5.9](https://indike.org/pramana/in.bauddha.taisho.1861.5.9) 第五問答決擇。問：九地之中俱有其惑，何故但於欲界之中而立三果？答：欲界具三性三受，煩雜多生立多果。上界唯定地，無多煩雜，不立於多果。問：四果中有其二種，一取有為、二取無為。此二何勝？答：取有為勝，以彼者是其進取之義。無為之法義何有進取？以無為無進取故，前解為勝。問：無間、解脫何道立果？答：但於解脫道中而立果，以解脫道得果周圓而立於果。問：何故但取解脫耶？答：得果捨向、得勝捨劣，唯有解脫道。又解脫道能證無為，是以取之。問：向中何故不取見道無為，果中即取，斯何意？問：立果之中，云何名入八智十六行？答：取上下八諦智。言十六行者，即取苦、空、無常等。問：欲經生那含將命終，得果之義，不以彼經生必不生上，以斷惑盡，無由生欲界。答：有其二解。一解云：約那含身上必定得果，必無命終。第二解云：問何故聖人不生中間禪，及不依彼而得聖道？答：無多勝用，不依彼心。又多障難，故不生彼。問：初未至何界所攝？問身證與俱解脫何別？答：因果二殊。身證者是因所攝，俱解脫者是果所收。問：且如初果即是第二果向，此有何別？答：雖得初果而未進斷修所斷惑，但名住果不名向。若得果已進斷修所斷惑，隨其所應是向所攝。問：頗有是向亦是果耶？頗有是果亦向耶？答：有其四句。有果而非向，謂中間二果不進斷位是。有向非果，謂初果向是。亦向亦果，謂中間二果進斷位是。非果非向，反上應知。問：潤生下上一品獨潤半生，中下二品共潤一半生，如何斷欲第八品而立一間？問：中般那含取何中有？答：但取欲界死，生於色界，取此中有，不取餘者。問：何故如是？答：欲界還生欲界，二性煩雜故。色界生色界，一性無厭。色界生無色，無其中有故。問：賢聖有二十七，何故諸處但說四果？答：有五義。一者捨已曾得；二者得未曾得；三集斷行故，謂集諸無為，斷諸煩惱；四者頓得八智；五者頓修十六行。具此五義，故立四果亦無妨難。 > Fifth, the section of questions, answers, and determinations. Question: Since afflictions exist throughout all nine stages, why are three fruits established only within the desire realm? Answer: The desire realm possesses all three natures and three feelings; being turbulent and manifold in rebirths, many fruits are established there. The higher realms are purely meditative stages, free from much turbulence, so many fruits are not established there. Question: In the four fruits there are two kinds: first, taking the conditioned; second, taking the unconditioned. Which of these two is superior? Answer: Taking the conditioned is superior, because it bears the meaning of progressive attainment. How could unconditioned dharmas have the meaning of progressive attainment? Because the unconditioned has no progressive attainment, the former interpretation is superior. Question: In which path, the uninterrupted path or the path of liberation, is the fruit established? Answer: The fruit is established only in the path of liberation, because the path of liberation achieves the fruit with complete fulfillment. Question: Why take only liberation? Answer: It is only in the path of liberation that one attains the fruit and relinquishes the candidate, attains the superior and relinquishes the inferior. Furthermore, the path of liberation is able to realize the unconditioned, and for this reason it is taken. Question: Why is the unconditioned of the path of seeing not taken in the candidate, but taken in the fruit? What is the meaning of this? Question: In establishing the fruits, what does it mean to enter the eight knowledges and sixteen aspects? Answer: It takes the higher and lower knowledges of the eight truths. The 'sixteen aspects' takes suffering, emptiness, impermanence, and so forth. Question: When a non-returner who is to undergo rebirth is about to die, regarding the meaning of attaining the fruit: is it not the case that undergoing rebirth means he definitely will not be born in higher realms, because having severed afflictions completely, there is no cause for rebirth in the desire realm? Answer: There are two explanations. One explanation says: with respect to the body of a non-returner, he definitely attains the fruit, and there is certainly no dying \[before doing so\]. The second explanation says: Question: Why are noble ones not born into intermediate dhyāna, and why do they not rely on it to attain the noble path? Answer: It lacks many superior functions, so they do not rely on that mind. Moreover, it has many obstacles and difficulties, so they are not born there. Question: Under which realm is the initial not-yet-arrived subsumed? Question: What is the difference between bodily realization and twofold liberation? Answer: The two are distinct as cause and fruit. 'Bodily realization' is subsumed under cause; 'twofold liberation' is included under fruit. Question: Take, for example, the first fruit, which is itself the candidate for the second fruit; what difference is there between them? Answer: Although one has attained the first fruit, if one has not advanced to sever the afflictions to be abandoned by cultivation, one is merely called 'abiding in the fruit' and not 'a candidate'. If, having attained the fruit, one advances to sever the afflictions to be abandoned by cultivation, one is subsumed under the candidate according to what is appropriate. Question: Can there be one who is both a candidate and a fruit? Can there be one who is a fruit and also a candidate? Answer: There are four permutations. There is one who is a fruit and not a candidate: namely, the intermediate two fruits in the state of not advancing to sever \[afflictions\]. There is one who is a candidate and not a fruit: namely, the candidate for the first fruit. There is one who is both candidate and fruit: namely, the intermediate two fruits in the state of advancing to sever \[afflictions\]. There is one who is neither fruit nor candidate: the opposite of the above should be understood. Question: When moistening rebirth, the upper-lower grade alone moistens half a rebirth, and the middle-lower two grades together moisten half a rebirth; how then does severing the eighth grade of desire establish 'one interval'? Question: Which intermediate existence does the non-returner who attains parinirvāṇa in the intermediate state take? Answer: He takes only dying in the desire realm and being born into the form realm; he takes this intermediate existence and no other. Question: Why is it like this? Answer: Rebirth from the desire realm back into the desire realm is turbulent due to the two natures. In rebirth from the form realm into the form realm, there is a single nature without revulsion. In rebirth from the form realm into the formless realm, there is no intermediate existence. Question: There are twenty-seven noble beings; why do various treatises speak only of four fruits? Answer: There are five meanings. First, relinquishing what was previously attained; second, attaining what was never before attained; third, assembling cultivation and severing, which means assembling all unconditioned \[states\] and severing all afflictions; fourth, suddenly attaining the eight knowledges; fifth, suddenly cultivating the sixteen aspects. Possessing these five meanings, establishing the four fruits presents no difficulty. > — English (machine translation) (machine translation) - [Previous: 5.8](https://indike.org/pramana/in.bauddha.taisho.1861.5.8) - [Next: 5.10](https://indike.org/pramana/in.bauddha.taisho.1861.5.10) - [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.5.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.5.9](https://indike.org/pramana/in.bauddha.taisho.1861.5.9) · Pramāṇa