四教義 6.7

6.7

Fifth, explaining the stage of bodily realization: this refers again to the two persons—those of faith-resolve and theoretical attainment—who enter the path of cultivation. Using untainted wisdom, they sever the five lower fetters and the five higher fetters; they thereby generate the four dhyānas and the four formless absorptions. Then, using shared mindfulness, they cultivate the eight liberations, the eight stages of mastery, and the ten universal spheres, entering the nine successive absorptions. Having previously severed both the phenomenal and essential obstacles of the three empty [realms], they further sever the phenomenal obstacles of [the sphere of] neither-conceptualization-nor-non-conceptualization, extinguish all minds and mental factors that objectify principle, and enter the absorption of cessation. Because they attain this absorption, they are called bodily-realized anāgāmins. Why is this? Entering the absorption of cessation resembles the dharma of nirvāṇa; setting it within the body, they put to rest all toil within the three realms. Bodily realizing the cessation of conceptualization and feeling, they are thus called 'bodily realized.' If one explains bodily realization in terms of the first fruit: one has merely previously severed fetters as an ordinary being using conventional wisdom, attained the four dhyānas and the four formless absorptions, and subsequently attained seeing the truths; at the sixteenth moment of mind one realizes the fruit of an anāgāmin and then cultivates shared mindfulness. Returning to the desire realm, one cultivates the liberations, stages of mastery, and universal spheres, enters the nine successive absorptions, and accomplishes bodily realization. There are two kinds of such anāgāmins: first, those abiding in the fruit, who are merely anāgāmins; second, those who take along the fruit and practice toward [the next], who are advancing anāgāmins. Because they are still called practicing toward [the next] as anāgāmins, they are subsumed under the candidates for arhatship. Thus the Dà zhìdù lùn states: 'There are eleven kinds of anāgāmins: five kinds of anāgāmin are properly anāgāmins; six kinds of anāgāmin are subsumed under candidates for arhatship.' One should know that this bodily-realized anāgāmin is an advancing anāgāmin, subsumed under candidates for arhatship. Among the five kinds of parinirvāṇa anāgāmins and seven kinds of parinirvāṇa anāgāmins, they only have the upward-flowing parinirvāṇa; among the eight kinds of parinirvāṇa anāgāmins, they only have the immediate parinirvāṇa and the formless parinirvāṇa. In this way, when the Abhidharma distinguishes the enumerations of anāgāmins based on faith-resolve and theoretical attainment, there are as many as twelve thousand nine hundred and sixty kinds. Expounding this in full is a vast matter; why bother with distinguishing them all?