止觀輔行傳弘決 6.6

6.6

○三明破假位中，初明三藏位。先出異部者，《成論》之外並屬異部，諸《阿毘曇》並明見道在十五心。次正釋中，先釋聲聞。「且依修道至盡」等者，若釋家家，應須先辨欲惑九品能潤七生，斷品多少對果高下，謂上上能潤二生，上中、上下、中上各潤一生，中中、中下共潤一生，下之三品共潤一生。斷多少者，《俱舍》云「斷欲三四品，三二生家家，斷至五二向，斷六一來果。」釋曰：斷上三品則損四生，餘三生在為六品潤，名三生家家；進斷中上又損一生，并前損五；餘二生在，名二生家家；更斷中中，未損一生，但名二向；更斷中下，兼前中中，成損六生；餘下三品但潤一生，名為一來。問：何緣無斷一品二品及斷五品名家家耶？答：必無斷二不至第三而命終者，亦無斷五不至斷六而命終者。謂由聖者起大加行，必無不斷大品惑盡而命終者。言大品者，謂三品也。離三成九，故三名大。若斷至二必至於三，是斷初大品也。若斷至五必至六者，是第二大品。又無一品能障於果，是故斷五必至於六。此次斷義與今文同。問：若無不斷大品而命終者，何故斷八不至於九而有命終？答：斷九二義，故異三品，一者得果、二者越界。第九一品以有障果及能越界，故斷至八有命終者。六唯得果無越界義，是故斷五必至於六。二三品中全無二義，斷二必三，於理不疑。今文中言「超斷」者，即是下文小超之人。本在凡地未得色定，或修欲定欲惑未斷，此人至十六心超斷五品，名為家家，此之五品同四品故。隨其本斷品之多少，而得名為家家、種子及以無學向果等名。然大師所用，並準舊《婆沙》，若欲知者更檢彼文。又家家者，有二不同，謂人及天。天謂欲天，二三家生而證圓寂。人謂人處，或三二家或三二洲而證圓寂。若天三，生天三人二；若天二，生天二人一；人生三二，反此可知。故天家家先於人中得見道已，若超若次進斷三四，後於天中三二處生。人中反此。天家家者，於最後生天中，餘殘結斷，名得圓寂。人中家家，準此說之。「六種那含位在其中」者，《大論》三十三云「五那含者，謂中、生、行、不行、上流。復有六種，五如上，加現。復有七種，六如上，加無色。」《俱舍》不立現般，但取無色般并五為六。頌曰「此中生有行，無行般涅槃，上流若雜修，能往色究竟。超半超遍沒，餘能往有頂，行無色有四，住此般涅槃。」釋曰：不還有五。一中，謂欲界沒，於色中陰而般涅槃。二者生般，生色界已而般涅槃。三者有行，生色界已，長時修行方般涅槃，但有勤修無速進道。四者無行，生色界已不經久修，無功用行而般涅槃，勤修、速進二道俱無。五者上流，於色界中要轉經於四禪天處方般涅槃。上流又二：一者雜修，即樂慧是；二無雜修，即樂定是。有雜修者往色究竟，無雜修者往於有頂。頌中餘字是不雜修。又有三種：一全超者，謂在欲界，於四禪中已遍雜修，遇緣退失，從梵眾沒生色究竟，中間盡越，故名全超。二者半超，梵眾沒已，中間漸受十四天處，或超一二乃至十三，後乃方生色究竟天，皆名半超。非全超故，通受半名。全不能超，名為遍沒。無雜修者生無色界，唯不能生五淨居天。從廣果沒生三無色，後生有頂，方般涅槃。故此那含縱生無色，猶屬色攝。若欲界沒生無色天，即無色攝。復有九種，中、生、上流各三種故，如《釋籤》引。此六九中未入般前，或得名為羅漢向攝，在色界時或有勤修、速進故也。「第九無礙」等者，從斷九惑各一無礙及一解脫，斷名無礙，證名解脫。《阿毘曇》中加二如前。「三界」下，結成無生。言「盡無生」者，《毘曇》云「盡智者，謂我知苦乃至知道。無生智者，言我知苦已不復更知，乃至我修道已不復更修。又云：我漏已盡不復更生。又云：世智、無漏智斷。又云：慧解脫人、俱解脫人。」並從此等得二智名。分別相狀等，廣如諸論。

Part three, explaining the stages of refuting provisionality, begins by explaining the stages of the Tripiṭaka [teaching]. First, setting forth the different schools: other than the Chengshi lun, they all belong to different schools; the various Abhidharma works all explain that the path of vision lies in the fifteen minds. Next, in the direct explanation, he first explains the śrāvaka. Regarding "taking the path of cultivation until exhausted," etc.: if explaining the "clan-to-clan" (kulaṃkula), one must first differentiate how the nine grades of desire[-realm] defilements can moisten seven births, and how much is severed corresponding to the height of the fruits. That is, the highest-highest can moisten two births; the highest-middle, highest-lowest, and middle-highest each moisten one birth; the middle-middle and middle-lowest together moisten one birth; and the lowest three grades together moisten one birth. Regarding how much is severed, the Kośa says: "Severing three or four grades of desire, one is a three-birth or two-birth kulaṃkula; severing up to five, one is an aspirant to the second [fruit]; severing six, one attains the once-returner fruit." Explanation: If one severs the upper three grades, one eliminates four births; with three births remaining moistened by the [other] six grades, one is called a three-birth kulaṃkula. Advancing to sever the middle-highest, one eliminates another birth, making five eliminated in total; with two births remaining, one is called a two-birth kulaṃkula. Severing further the middle-middle, one has not yet eliminated an entire birth, so one is merely called an aspirant to the second [fruit]. Severing further the middle-lowest, together with the preceding middle-middle, this makes six births eliminated; the remaining lower three grades moisten only one birth, so one is called a once-returner. Question: For what reason is there no one who severs one grade, two grades, or five grades called a kulaṃkula? Answer: It is impossible that someone who has severed two grades passes away without reaching the third, nor does someone who has severed five grades pass away without reaching the severance of the sixth. This is because when a noble one generates great application, it is impossible that they pass away without exhausting the severance of a major grade of defilement. A "major grade" means three grades. Dividing three yields nine; hence three is called "major." If one severs up to two, one must reach three, which is the severance of the first major grade. If one severs up to five, one must reach six, which is the second major grade. Furthermore, no single grade can obstruct the fruit; therefore, severing five must reach six. This doctrine of sequential severance is the same as the present text. Question: If no one passes away without severing a major grade, why does someone who severs eight pass away without reaching nine? Answer: Severing the ninth has two meanings, and therefore differs from [the other] three grades: first, attaining the fruit; second, transcending the realm. Because the ninth single grade has the power to obstruct the fruit and to transcend the realm, one who severs up to eight may pass away. The sixth only attains the fruit and lacks the meaning of transcending the realm; therefore, severing five must reach six. Between the second and third grades, neither of the two meanings exists at all; severing two must reach three, without doubt in principle. In the present text, the words "transcending severance" refer to the person of "minor transcendence" below. Originally in the stage of an ordinary person, having not yet attained the form[-realm] dhyāna, or practicing desire-realm dhyāna without having severed desire[-realm] defilements, this person reaches the sixteenth mind and leaps over to sever five grades, being called a kulaṃkula, because these five grades are treated the same as four grades. In accordance with the quantity of grades originally severed, one receives names such as kulaṃkula, "one seed" (ekabīcika), and aspirant or fruit of the non-learner. However, what the Great Master uses is entirely based on the old Vibhāṣā; if one wishes to know it, inspect that text further. Furthermore, with kulaṃkulas, there are two distinct types: human and deva. "Deva" refers to the desire devas; being born in two or three clans, one realizes perfect extinction. "Human" refers to the human realm; being born in three or two clans or three or two continents, one realizes perfect extinction. If a deva [kulaṃkula] has three [births], they are born as a deva three times and as a human twice; if a deva has two [births], they are born as a deva twice and as a human once. For human [kulaṃkulas] born three or two [times], it may be understood in reverse. Therefore, a deva kulaṃkula first attains the path of vision among humans, and whether leaping or sequentially, advances to sever three or four [grades], and subsequently is born in three or two places among the devas. Among humans, it is the reverse of this. A deva kulaṃkula, in their final birth among the devas, severs the remaining fetters, which is called attaining perfect extinction. Human kulaṃkulas are explained corresponding to this. Regarding "the six kinds of anāgāmin stages are included therein": the Dazhidulun, scroll thirty-three, states: "The five anāgāmins are: the intermediate, birth, with practice, without practice, and upstream. There are also six kinds: the five as above, plus the present [life]. There are also seven kinds: the six as above, plus the formless." The Kośa does not establish parinirvāṇa in the present [life], but only takes parinirvāṇa in the formless together with the five to make six. The verse says: / "Here, attaining parinirvāṇa in the intermediate, upon birth, with practice, / without practice, and the upstream: if mixed in cultivation, / one is able to go to the ultimate of form. / Transcending fully, transcending half, or dying in all [realms], / the rest can go to the peak of existence. / Those who traverse the formless are four; / abiding here, they enter parinirvāṇa." / Explanation: The non-returners are five. First, the intermediate: dying in the desire realm, one enters parinirvāṇa in the intermediate existence (antarābhava) of the form realm. Second, parinirvāṇa upon birth: having been born into the form realm, one enters parinirvāṇa. Third, with practice: having been born into the form realm, one enters parinirvāṇa only after long practice; there is only diligent cultivation and no path of rapid advance. Fourth, without practice: having been born into the form realm, without undergoing long practice, one enters parinirvāṇa through effortless practice; both the paths of diligent cultivation and rapid advance are absent. Fifth, the upstream: within the form realm, one must sequentially pass through the places of the four dhyāna heavens before entering parinirvāṇa. The upstream is again twofold: first, mixed cultivation, namely those who delight in wisdom; second, unmixed cultivation, namely those who delight in concentration. Those with mixed cultivation go to the ultimate of form (Akaniṣṭha); those without mixed cultivation go to the peak of existence (bhavāgra). In the verse, the word "rest" refers to unmixed cultivation. Furthermore, there are three kinds: first, the full transcender: in the desire realm, having completely mixed cultivation in the four dhyānas, encountering conditions causes him to regress; dying from the Retinue of Brahmā, he is born in the ultimate of form, leaping over all the intermediate heavens, and is therefore called a full transcender. Second, the half transcender: having died from the Retinue of Brahmā, he sequentially receives birth in the fourteen intermediate heavenly places, or leaps over one, two, or up to thirteen, and only then is born into the heaven of the ultimate of form; all these are called half transcenders. Because they are not full transcenders, they all receive the name "half." Those who are completely unable to transcend are said to "die in all [realms]." Those without mixed cultivation are born into the formless realm, and are only unable to be born into the five pure abodes. Dying from Great Fruit (Bṛhatphala), they are born into the three formless [heavens], and subsequently born into the peak of existence, whereupon they enter parinirvāṇa. Therefore, even if this anāgāmin is born into the formless, he still belongs to what is subsumed under form. If, dying in the desire realm, one is born into a formless heaven, one is subsumed under the formless. Furthermore, there are nine kinds, because the intermediate, birth, and upstream each have three kinds, as quoted in the Shiqian. Among these six or nine, before entering parinirvāṇa, they may also be subsumed under aspirants to arhatship, because when in the form realm, they may possess diligent cultivation or rapid advance. Regarding "the ninth unhindered," etc.: from severing the nine defilements, there is each one unhindered [path] and one liberation [path]; severing is called "unhindered," and realizing is called "liberation." In the Abhidharma, two are added as before. From "three realms" down, it concludes with realizing non-arising. Regarding "exhaustion and non-arising": the Abhidharma states: "The knowledge of exhaustion means: I know suffering, up to knowing the path. The knowledge of non-arising means saying: Having known suffering, I will not know it again, up to: having cultivated the path, I will not cultivate it again. It also says: My outflows have been exhausted and will not arise again. It also says: Severance through worldly knowledge and uncontaminated knowledge. It also says: Liberated by wisdom and doubly liberated." The names of the two knowledges are derived from these. Their differentiated characteristics, etc., are extensive as in the various treatises.