Abhidharmakosha-bhashya, Fascicle 21 (Sarvastivada)

故未起勝道，名住果非向。

And so, since the higher path has not yet arisen, one is called abiding in the fruit and not facing.

論曰：諸得果時於勝果道必定未得，故住果者乃至未起勝果道時，但名住果，不名後向。然諸先斷欲界修惑一至五等，至得果時，此生必定起勝果道。由此先離三靜慮染後依下地入見道者，彼得果已於現生中必能引生後勝果道。若異此者，聖生上地應不可說定成樂根。如是已依先具、倍離及全離欲入見諦者十六心位立眾聖別，當約修惑辯漸次生能對治道分位差別。頌曰：

The treatise says: When one obtains the fruit, one has certainly not yet obtained the path of the higher fruit, and so one who abides in the fruit is called only abiding in the fruit, and not facing a later fruit, until the path of the higher fruit arises. But those who previously cut off one to five grades of the delusions of cultivation in the desire realm will certainly give rise to the path of the higher fruit in this very life when they obtain the fruit. Thus those who previously left the defilement of the three dhyanas and then entered the path of seeing depending on a lower ground will, when they have obtained the fruit, certainly be able to bring forth the later path of the higher fruit in the present life. If it were otherwise, it should not be said that a noble one born in a higher ground certainly attains the faculty of pleasure. In this way the various noble ones have been established at the sixteen moments of those who enter the seeing of the truths with previous completeness, double abandonment, or complete abandonment of desire; now we should explain, with respect to the delusions of cultivation, the differences in the stages of the path of antidote that arises gradually. The verse says:

地地失德九，下中上各三。

In each ground there are nine of fault and virtue, three each of lower, middle, and upper.

論曰：失謂過失，即所治障。德謂功德，即能治道。如先已辯欲修斷惑九品差別，如是上地乃至有頂例亦應爾。如所斷障一一地中各有九品，諸能治道無間解脫九品亦然。失德如何各分九品？謂根本品有下中上，此三各分下中上別，由此失德各分九品，謂下下、下中、下上，中下、中中、中上，上下、上中、上上品。應知此中下下品道勢力能斷上上品障，如是乃至上上品道勢力能斷下下品障。上上品等諸能治德初未有故，此德有時上上品等失已無故。如浣衣位麁垢先除，於後後時漸除細垢。又如麁闇小明能滅，要以大明方滅細闇。失德相對，理亦應然。白法力強、黑法力劣，故剎那頃劣道現行，無始時來展轉增益上品諸惑能令頓斷。如經久時所集眾病，服少良藥能令頓愈。又如長時所集大闇，一剎那頃小燈能滅。已辯失德差別九品，次當依彼立聖者別。且諸有學修道位中總亦名為信解、見至，隨位復有多種差別，先應建立都未斷者。頌曰：

The treatise says: "Fault" means defect, that is, the obstruction to be remedied. "Virtue" means merit, that is, the path that can remedy. As the nine grades of the delusions cut off by cultivation in the desire realm have been explained above, so, by the same reasoning, the higher grounds up to the peak of existence are also like this. As the obstructions to be cut off have nine grades in each ground, so the paths of antidote, the unobstructed paths and paths of liberation, also have nine grades. How is each of fault and virtue divided into nine grades? The basic grades are lower, middle, and upper; each of these three is divided into lower, middle, and upper, and so fault and virtue each have nine grades: lower-lower, lower-middle, lower-upper, middle-lower, middle-middle, middle-upper, upper-lower, upper-middle, upper-upper. One should know that here the force of the lower-lower path can cut off the upper-upper obstruction, and likewise the force of the upper-upper path can cut off the lower-lower obstruction. Because the virtues that can remedy, the upper-upper grade and so on, do not exist at first, and because when this virtue exists at some time the faults of the upper-upper grade and so on no longer exist. As when washing clothes, the coarse dirt is removed first and the fine dirt gradually later. Or as a coarse darkness can be dispelled by a small light, while only a great light can dispel a fine darkness. Fault and virtue are in relation to one another, and the reasoning should be the same. The power of the white dharmas is strong and the black dharmas are weak, and so in a moment a weak path arises and can suddenly cut off the delusions of the upper grades that have been increasing in turn since beginningless time. As the illnesses accumulated over a long time can be suddenly cured by a little good medicine. Or as a great darkness accumulated over a long time can be dispelled in a moment by a small lamp. The nine grades of fault and virtue have been explained; next the noble ones should be established on that basis. Among the learners, those in the stage of the path of cultivation are in general also called released by faith and attained by view, and by stage there are further many differences; first one should establish those who have not cut off anything. The verse says:

未斷修斷失，住果極七返。

One who has not cut off the faults of cultivation, abiding in the fruit, has at most seven returns.

論曰：諸住果者於一切地修所斷失都未斷時名為預流，生極七返。七返言顯七往返生，是人天中各七生義。極言為顯受生最多，非諸預流皆受七返故。契經說極七返生，是彼最多七返生義。諸無漏道總名為流，由此為因趣涅槃故。預言為顯最初至得，彼預流故說名預流。此預流名為目何義？若初得道名為預流，則預流名應目第八。若初得果名為預流，則倍離欲全離欲者至道類智應名預流。此預流名目初得果，然依遍得一切果者初所得果建立此名。一來、不還非定初得，此定初得，故名預流。何緣此名不目第八？以要至得道類智時具得向果無漏道故、具得見修無漏道故。於現觀流遍至得故名預流者，第八不然，故預流名不目第八。彼從此後別於人中，極多結七中有生有，天中亦然，總二十八，皆七等故說極七生，如七處善及七葉樹。毘婆沙師所說如是。若爾，何故契經中言無處無容見圓滿者更可有受第八有義？此契經意約一趣說，若如言執，中有應無。若爾，上流極有頂者，亦應一趣無第八生。依欲界說故無此過。此何為證？為教為理？以何證彼於人天中各受七生、非合受七？以契經說天七及人。飲光部經分明別說於人天處各受七生，由是此中不應固執。若於人趣得預流果，彼還人趣得般涅槃；於天趣得，還於天趣。何緣彼無受第八有？相續齊此必成熟故，聖道種類法應如是。如七步蛇、第四日瘧。又彼有餘七結在故，謂二下分、五上分結，中間雖有聖道現前，餘業力持不證圓寂。至第七有逢無佛法時，彼在居家得阿羅漢果。既得果已必不住家，法爾自得苾芻形相。有言：彼往餘道出家。云何彼名無退墮法？以不生長退墮業故、違彼生長業與果故、強盛善根鎮彼身故、加行意樂俱清淨故。諸有決定墮惡趣業尚不起忍，況得預流。故有頌言：

The treatise says: Those abiding in the fruit who have not yet cut off any of the faults cut off by cultivation in all grounds are called stream-enterers (srotapanna), and are born at most seven times. The words "seven returns" show seven round trips of birth, meaning seven births each among humans and gods. The word "at most" shows the maximum number of births, not that all stream-enterers take seven returns. The sutra says "at most seven returns of birth," which means their maximum is seven births. All undefiled paths are together called the stream, because by this as cause one heads toward nirvana. The word "enter" shows the first arrival, and one who first arrives at that is called a stream-enterer. What does this name "stream-enterer" refer to? If the one who first obtains the path were called a stream-enterer, the name would apply to the eighth. If the one who first obtains the fruit were called a stream-enterer, then those who have doubly left desire or fully left desire, upon reaching subsequent knowledge of the path, should be called stream-enterers. The name stream-enterer refers to the one who first obtains the fruit, but this name is established on the basis of the first-obtained fruit among those who obtain all fruits. Once-returners and non-returners are not necessarily first-obtainers, but this one is certainly a first-obtainer, and so he is called a stream-enterer. Why does this name not refer to the eighth? Because only upon reaching subsequent knowledge of the path does one fully obtain the undefiled paths of facing and fruit, and fully obtain the undefiled paths of seeing and cultivation. One who has fully arrived at the stream of direct realization is called a stream-enterer; the eighth is not so, and so the name stream-enterer does not refer to the eighth. From then on, among humans separately, at most seven intermediate existences and seven births, and likewise among gods, twenty-eight in all, all counted as seven and so on; hence "at most seven births" is said, like "good in seven places" and the seven-leaved tree. This is what the Vaibhasika masters say. If so, why does the sutra say that there is no place, no possibility, that one who has seen perfectly will take an eighth existence? The sense of this sutra is speaking in terms of one destiny; if one took it literally, there should be no intermediate existence. If so, the upstream one who goes to the peak of existence should also have no eighth birth in one destiny. Because it is spoken of in terms of the desire realm, there is no such fault. What is the proof of this, doctrine or reasoning? What proves that they take seven births each among humans and gods, not seven combined? The sutra says "seven among gods and humans." The sutra of the Kasyapiya school clearly and separately says that in the human and heavenly places they each take seven births, and so one should not hold on to it rigidly here. If one obtains the fruit of stream-entry in the human destiny, one returns to the human destiny and attains parinirvana; if one obtains it in the heavenly destiny, one returns to the heavenly destiny. For what reason does one not take an eighth existence? Because the continuum is certainly ripened up to this, as the nature of the noble path's kind of dharma; as with the seven-step snake and the fourth-day fever. Also, there are other seven fetters remaining, namely two lower and five upper fetters; though the noble path appears in the middle, the force of other karma holds one back from realizing perfect peace. At the seventh existence, when one meets a time without Buddha Dharma, one obtains the fruit of arhat as a householder. Having obtained the fruit, one certainly does not remain in the home, and by the nature of things one naturally obtains the form of a bhiksu. Some say: one goes to another path to leave home. How is this person called one not subject to regression? Because he does not grow regressive karma, because it contradicts the karma that makes him grow and the fruit, because strong wholesome roots protect his body, and because his preparatory effort and intention are both pure. Even karma certain to fall into evil destinies does not allow patience to arise, much less obtaining stream-entry. Hence a verse says:

愚作罪小亦墮惡，智為罪大亦脫苦，

A fool commits a small sin and still falls into evil; a wise man commits a great sin and still escapes suffering,

如團鐵小亦瀋水，為缽鐵大亦能浮。

Like a small lump of iron that sinks in water, while iron made into a large bowl can float.

經說預流作苦邊際，依何義立苦邊際名？依齊此生後更無苦，是令後苦不相續義。或苦邊際所謂涅槃，如何涅槃可是所作？除彼得障，故說作言。如言作空，謂毀臺觀。餘位亦有極七返生，然非決定，是故不說。

(The treatise continues:) The sutra says the stream-enterer makes an end of suffering; on what meaning is the name "end of suffering" established? On the meaning that after this life there is no more suffering, so that later suffering does not continue. Or the end of suffering refers to nirvana; how can nirvana be something made? Apart from obtaining it by removing obstacles, the word "made" is spoken, as in "making it empty," which means tearing down a terrace or tower. At other stages too there are at most seven returns of birth, but they are not certain, and so are not mentioned.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial decree

分別賢聖品第六之三

Chapter 6, Analysis of the Worthies and Saints, Part 3

已辯住果未斷修惑名為預流，生極七返。今次應辯斷位眾聖，且應建立一來向果。頌曰：

We have explained that one who abides in the fruit and has not cut off the delusions of cultivation is called a stream-enterer, with at most seven returns of birth. Now we should explain the noble ones at the stages of cutting off, and first establish the facing and fruit of once-returning. The verse says:

斷欲三四品，三二生家家，

Cutting off three or four grades of desire, two or three births, a family-to-family one,

斷至五二向，斷六一來果。

Cutting off up to five, facing the second; cutting off six, the fruit of once-returning.

論曰：即預流者進斷修惑，若三緣具轉名家家：一由斷惑，斷欲修斷三四品故。二由成根，得能治彼無漏根故。三由受生，更受欲有三二生故。頌中但說初後緣者，預流果後說進斷惑，成能治彼諸無漏根。義準已成，故不具說。然復應說三二生者，以有增進，於所受生或少或無或過此故。何緣此無斷五品者？以斷第五必斷第六，非一品惑能障得果，猶如一間未越界故。應知總有二種家家：一天家家，謂欲天趣生三二家而證圓寂，或一天處或二或三。二人家家，謂於人趣生三二家而證圓寂，或一洲處或二或三。即預流者進斷欲界一品修惑乃至五品，應知轉名一來果向，若斷第六成一來果，彼往天上一來人間而般涅槃名一來果，過此以後更無生故。此或名曰薄貪瞋痴，唯餘下品貪瞋痴故。已辯一來向果差別，次應建立不還向果。頌曰：

The treatise says: A stream-enterer who advances in cutting off the delusions of cultivation, if three conditions are complete, is called a family-to-family one (kulamkula): first, by cutting off delusions, having cut off three or four grades of what is cut off by cultivation in the desire realm; second, by accomplishing faculties, having obtained the undefiled faculties that can remedy them; third, by taking birth, still taking two or three births in the desire realm. In the verse only the first and last conditions are mentioned, since after the stream-enterer's fruit it is said he advances in cutting off delusions and accomplishes the undefiled faculties that remedy them, which is established by implication, and so they are not all spoken of. But why should "two or three births" be said again? Because there is progress, and the births taken may be fewer, none, or more than this. Why is there no one who has cut off five grades? Because cutting off the fifth surely cuts off the sixth; a single grade of delusion cannot obstruct the obtaining of the fruit, just as one intervening life has not yet crossed the realm. One should know there are two kinds of family-to-family ones in all: first, the heavenly family-to-family one, who is born in two or three families in the desire heavens and attains perfect peace, in one heavenly place or two or three; second, the human family-to-family one, who is born in two or three families in the human destiny and attains perfect peace, in one continent or two or three. A stream-enterer who advances to cutting off one to five grades of the delusions of cultivation in the desire realm should be known as having turned to be one facing the fruit of once-returning; if he cuts off the sixth he becomes one in the fruit of once-returning, who goes up to the heavens and returns once to the human world and attains parinirvana, called the fruit of once-returning, since beyond this there is no more birth. This one is also sometimes called one with thin greed, hatred, and delusion, since only the lower grades of greed, hatred, and delusion remain. The differences between facing and fruit of once-returning have been explained; next we should establish facing and fruit of non-returning. The verse says:

斷七或八品，一生名一間，

Cutting off seven or eight grades, one birth, called one-interval (ekavicika),

此即第三向，斷九不還果。

This is the third facing; cutting off nine is the fruit of non-returning.

論曰：即一來者進斷餘惑，若三緣具轉名一間：一由斷惑，斷欲修斷七八品故。二由成根，得能治彼無漏根故。三由受生，更受欲有餘一生故。頌中但說初後二緣，不說成根，義如前釋。如何一品惑障得不還果？由彼若斷便越界故。前說三時業極為障，應知煩惱亦與業同，越彼等流異熟地故。間謂間隔，彼餘一生為間隔故，不證圓寂。或餘一品欲修所斷惑為間隔故，不得不還果。有一間者說名一間，即斷修惑七八品者，應知亦名不還果向。先斷三四七八品惑入見諦者，後得果時乃至未修後勝果道，仍不名曰家家一間，未成治彼無漏根故。若斷第九成不還果，必不還來生欲界故。此或名曰五下結斷，雖必先斷或二或三，然於此時總集斷故。依不還位，諸契經中以種種門建立差別，今次應辯彼差別相。頌曰：

The treatise says: A once-returner who advances in cutting off the other delusions, if three conditions are complete, is called one-interval: first, by cutting off delusions, having cut off seven or eight grades of what is cut off by cultivation in the desire realm; second, by accomplishing faculties, having obtained the undefiled faculties that can remedy them; third, by taking birth, taking only one more birth in the desire realm. In the verse only the first and last two conditions are spoken of, not the accomplishment of faculties, for the reason explained above. How does a single grade of delusion obstruct the obtaining of the fruit of non-returning? Because if it is cut off, one passes beyond the realm. It was said before that karma of the three times is an extreme obstruction; one should know that afflictions are the same as karma, since one passes beyond the realm of their outflowing and ripened results. "Interval" means separation; one is not attaining perfect peace because that one other birth acts as the interval. Or because one grade of the delusions cut off by cultivation in the desire realm acts as the interval, one does not obtain the fruit of non-returning. One who has one interval is called a one-interval person, that is, one who has cut off seven or eight grades of the delusions of cultivation; one should know he is also called one facing the fruit of non-returning. Those who earlier cut off three, four, seven, or eight grades of delusion and entered the seeing of the truths, when they later obtain the fruit, are still not called family-to-family or one-interval ones until they have cultivated the later path of the higher fruit, since they have not yet accomplished the undefiled faculties that remedy it. If one cuts off the ninth grade and becomes a non-returner, one certainly does not return to be born in the desire realm. This one is also sometimes called one who has cut off the five lower fetters; though two or three were certainly cut off earlier, at this time they are collectively cut off. Based on the stage of non-returning, the sutras establish distinctions through various gates; now we should explain the characteristics of those distinctions. The verse says:

此中生有行，無行般涅槃，

Among these: birth, effortful, effortless parinirvana,

上流若雜修，能往色究竟，

The upstream, if of mixed cultivation, can go to Akanistha,

超半超遍歿，餘能往有頂，

Leaping, half-leaping, and dying everywhere; the others can go to the peak of existence,

行無色有四，住此般涅槃。

Four going to the formless realm; abiding here, one attains parinirvana.

論曰：此不還者總說有七，且行色界差別有五：一中般涅槃、二生般涅槃、三有行般涅槃、四無行般涅槃、五者上流。此於中間般涅槃故，說此名曰中般涅槃。如是應知，此於生已，此由有行此由無行般涅槃故，名生般等。此上流故，名為上流。言中般者，謂往色界住中有位便般涅槃。言生般者，謂往色界生已不久便般涅槃，以具勤修速進道故。此中所說般涅槃者，謂有餘依。有餘師說：亦無餘依。此不應理，彼於捨壽無自在故。有行般者，謂往色界生已，長時加行不息，由多功用方般涅槃，此唯有勤修無速進道故。無行般者，謂往色界生已經久，加行懈息不多功用便般涅槃，以闕勤修速進道故。有說：此二有差別者，由緣有為無為聖道，如其次第得涅槃故。此說非理，太過失故。然契經中先說無行、後說有行般涅槃者，如是次第與理相應。有速進道、無速進道，無行有行而成辦故，不由功用得。由功用得故，生般涅槃得最速進最上品道，隨眠最劣故生不久便般涅槃。言上流者是上行義，以流與行其義一故。謂欲界歿往色界生，未即於中能證圓寂，要轉生上方般涅槃。即此上流差別有二，由因及果有差別故。因差別者，此於靜慮由有雜修無雜修故。果差別者，色究竟天及有頂天為極處故。謂若於靜慮有雜修者，能往色究竟方般涅槃。即此復有三種差別，全超、半超、遍歿異故。言全超者，謂在欲界於四靜慮已具雜修，遇緣退失上三靜慮，以初靜慮愛味為緣，命終上生梵眾天處。由於先世串習勢力，復能雜修第四靜慮，從彼處歿生色究竟，最初處歿生最後天，頓越中間是全超義。言半超者，從彼漸次生下淨居，乃至中間能越一處生色究竟，超非全故名為半超。聖必不生大梵天處，僻見處故、一導師故。言遍歿者，從彼漸次於一切處皆遍受生，最後方能生色究竟，一切處死故名遍歿。

The treatise says: These non-returners are in general said to be of seven kinds; first, those going to the form realm have five distinctions: first, one who attains parinirvana in the intermediate existence; second, one who attains parinirvana upon birth; third, one who attains parinirvana with effort; fourth, one who attains parinirvana without effort; fifth, the upstream one. Because one attains parinirvana in the middle, it is called parinirvana in the intermediate existence. One should know that, as one attains parinirvana after being born, by effort or without effort, one is called attaining parinirvana upon birth, and so on. Because one goes upstream, one is called upstream. "Parinirvana in the intermediate existence" means going to the form realm and attaining parinirvana at the stage of intermediate existence. "Parinirvana upon birth" means going to the form realm and soon after birth attaining parinirvana, because one is complete in diligent cultivation and the path of swift progress. The parinirvana spoken of here is that with remainder of support. Other masters say: there is also that without remainder. This is not reasonable, because that one has no mastery over giving up life. "Parinirvana with effort" means going to the form realm, and after birth, with long unceasing preparatory effort and much exertion, attaining parinirvana; this one has only diligent cultivation and lacks the path of swift progress. "Parinirvana without effort" means going to the form realm, and after a long time since birth, with preparatory effort relaxed and not much exertion, attaining parinirvana, because one lacks diligent cultivation and the path of swift progress. Some say: the difference between these two is that they attain nirvana, in order, by taking the conditioned or unconditioned noble path as object. This is not reasonable, since it would be an excess. However, the sutras first speak of parinirvana without effort and then with effort, and this order accords with reason. There is the path of swift progress and the path without swift progress, accomplished by effortless and effortful means, not obtained by exertion. Because it is obtained by exertion, one who attains parinirvana upon birth obtains the swiftest progress and the highest grade path, with latent tendencies the weakest, so soon after birth he attains parinirvana. "Upstream" means going up, since stream and going have one meaning. That is, one dies in the desire realm and goes to be born in the form realm, and is not able to realize perfect peace right there, but must be reborn higher and then attain parinirvana. This upstream one has two distinctions, because of differences in cause and result. The difference in cause is that, for the dhyanas, there are those with mixed cultivation and those without. The difference in result is that Akanistha heaven and the peak of existence are the extreme places. That is, if one has mixed cultivation in the dhyanas, one can go to Akanistha and attain parinirvana. This again has three distinctions, because of the differences of full leaping, half leaping, and dying everywhere. "Full leaping" means that in the desire realm one has already fully cultivated mixed practice of the four dhyanas, and meeting conditions loses the upper three dhyanas, and through attachment to the first dhyana, after death is reborn in the Brahma assembly heaven. By the force of habit from former lives, one can again mix cultivation of the fourth dhyana, dies there and is born in Akanistha; from the first place one dies and is born in the last heaven, leaping over the middle suddenly, which is the meaning of full leaping. "Half leaping" means that from there one gradually is born in the lower Pure Abodes, and in the middle can leap over one place to be born in Akanistha; since the leap is not complete, it is called half leaping. A noble one is certainly not born in the Great Brahma place, because it is a place of wrong views and has only one guide. "Dying everywhere" means that from there one gradually takes birth in all places, and only at last is born in Akanistha; since one dies in all places, it is called dying everywhere.

無不還者，於已生處受第二生，由彼於生容求勝進，非等劣故。即由此故不還義滿，必不還生曾生處故。尚不生本處，況有生於下。應知此謂二上流中由有雜修靜慮因故往色究竟般涅槃者，餘於靜慮無雜修者能往有頂方般涅槃，謂彼先無雜修靜慮，由於諸定愛味為緣，此歿遍生色界諸處，唯不能往五淨居天。色界命終於三無色次第生已，後生有頂方般涅槃。二上流中前是觀行、後是止行，樂慧樂定有差別故。二上流者於下地中得般涅槃見不違理，而言此往色究竟天及有頂天為極處者，由此過彼無行處故，如預流者極七返生。此五名為行色界者。行無色者差別有四，謂在欲界離色界貪，從此命終生於無色。此中差別唯有四種，由生般涅槃有差別故，此並前五成六不還。復有不行色無色界，即住於此能般涅槃，名現般涅槃，並前六為七。於行色界五不還中，復有異門顯其差別。頌曰：

(The treatise continues:) There is no non-returner who takes a second birth in a place already born in, because there one can seek to advance and not equal or lesser; by this reason the meaning of non-returning is fulfilled, since one is certainly not born again in a place where one has been born. One is not even born in one's original place, much less in a lower one. One should know that this refers to those among the two kinds of upstream ones who, because of the cause of mixed cultivation of the dhyanas, go to Akanistha and attain parinirvana; the others, without mixed cultivation of the dhyanas, can go to the peak of existence and attain parinirvana, namely those who have no earlier mixed cultivation of the dhyanas and who, with attachment to the various concentrations as condition, die and are born everywhere in the places of the form realm, only unable to go to the five Pure Abode heavens. When they die in the form realm, they are born in order in the three formless realms, and later are born in the peak of existence and attain parinirvana. Of the two upstream ones, the former is of contemplative practice and the latter of calming practice, because of differences of delight in wisdom and delight in concentration. Though it is seen that the two upstream ones may attain parinirvana in lower grounds without contradicting reason, it is said that Akanistha and the peak of existence are their extreme places because beyond these there is no place for effortless practice, like the stream-enterer's at most seven births. These five are called those going to the form realm. Those going to the formless realm have four distinctions, namely those who in the desire realm leave greed for the form realm, die from there and are born in the formless realm. Among these there are only four kinds, because of the differences in birth and parinirvana, and these together with the previous five make six non-returners. There is also one who goes to neither the form nor the formless realm and attains parinirvana right here, called one who attains parinirvana in the present, and together with the previous six this makes seven. Among the five non-returners going to the form realm, there are further different gates that show their distinctions. The verse says:

行色界有九，謂三各分三，

Those going to the form realm have nine, that is, three each divided into three,

業惑根有殊，故成三九別。

With differences of karma, delusion, and faculty, and so three or nine distinctions are established.

論曰：即行色界五種不還總立為三，各分三種故成九種。何等為三？中生上流有差別故。云何三種各分為三？且中般涅槃分為三種，速、非速、經久得般涅槃，由三火星喻所顯故。生般涅槃亦分三種，生有行等般涅槃故。此皆生已得般涅槃，是故並應名為生般。於上流中亦分三種，超、半超等有差別故。然諸三種一切皆由速、非速、經久得般涅槃故，更互相望無雜亂失。如是三種九種不還，由業惑根有差別故，有速、非速、經久不同，且總成三，由造增長順起生後業差別故。如其次第下中上品煩惱現行有差別故，及上中下根差別故，此三一一如其所應。亦業惑根有差別故，各有三別故成九種。謂初二三由惑根別各成三種，非由業異；後三亦由順後受業有差別故分成三種，故說如是行色不還業惑根殊成三九別。若爾，何故諸契經中，佛唯說有七善士趣？頌曰：

The treatise says: The five kinds of non-returners going to the form realm are in general established as three, each divided into three, and so become nine. What are the three? The distinctions of the intermediate, birth, and upstream ones. How is each of the three divided into three? First, the one who attains parinirvana in the intermediate existence is divided into three: swift, not swift, and after a long time attaining parinirvana, which is shown by the simile of the three sparks. One who attains parinirvana upon birth is also divided into three, by attaining parinirvana with effort, without effort, and so on. All of these attain parinirvana after birth, and so are all together called attaining parinirvana upon birth. The upstream one is also divided into three, with differences such as full leaping and half leaping. However, since all three kinds are by attaining parinirvana swiftly, not swiftly, or after a long time, there is no fault of mutual confusion. These three kinds and nine kinds of non-returners differ by karma, delusion, and faculty, and differ as swift, not swift, and long; first, they are generally three, because of differences in the karma done and grown that conduces to later birth. In order, they differ by whether lower, middle, or upper grade afflictions are active, and by upper, middle, or lower faculties; each of these three is as appropriate. Because karma, delusion, and faculty also differ, each has three distinctions, and so they become nine. That is, the first two sets of three are each divided into three by differences in delusion and faculty, not by differences in karma; the last three are also divided into three by differences in the karma that conduces to later experience; hence it is said that these non-returners going to the form realm are of three or nine distinctions by difference in karma, delusion, and faculty. If so, why does the Buddha in the sutras speak of only seven good persons' destinies? The verse says:

立七善士趣，由上流無別，

Seven destinies of the good person are established by the upstream one being undifferentiated,

善惡行不行，有往無還故。

Because of walking in good or evil conduct or not, and going without returning.

論曰：中、生各三，上流為一，經依此立七善士趣。有上流法故名上流，由此義同且立為一。何獨依此立善士趣，不依所餘有學聖者？趣是行義，所餘有學皆行善業無差別故。唯此七種皆行善業不行惡業，餘則不然。又唯七種行往上界不復還來，餘則不爾。故獨依此立善士趣。若爾，何故契經中言：云何善士？謂若成就有學正見，乃至廣說。諸餘有學若就異門，亦可說為有善士性，以諸有學於五種惡皆獲得畢竟不作律儀故，不善煩惱多已斷故。立善士趣不就異門，約唯行善不行惡故，唯託勝因往上界故。諸在聖位曾經生者，亦有此等差別相耶？不爾。云何？頌曰：

The treatise says: The intermediate and birth ones are three each and the upstream one is one; the sutra establishes the seven destinies of the good person on this basis. One who has the dharma of upstream is called upstream, and because the meaning is the same they are established as one. Why are the destinies of the good person established only on this basis and not on the other learner noble ones? "Destiny" means conduct, and the other learners all practice good karma without distinction. Only these seven all practice good karma and not evil karma, while the others are not so. Also, only these seven go to the higher realms and do not return, while the others are not so. Hence the destinies of the good person are established only on this basis. If so, why does the sutra say: what is a good person? One who has accomplished the right view of a learner, and so on at length. Other learners, by another gate, could also be said to have the nature of a good person, because all learners have obtained the discipline of ultimately not doing the five evils, and because their unwholesome afflictions are mostly already cut off. The destinies of the good person are not established by another gate, but in terms of practicing only good and not evil, and in terms of going to the higher realms relying on a superior cause alone. Among those who in the noble stage have been born before, are there also such distinguishing characteristics? No. How so? The verse says:

經欲界生聖，不往餘界生，

A noble one who has been born in the desire realm does not go to be born in the other realms,

此及往上生，無練根並退。

This one and the one going up to be born have no refining of faculties and no regression.

論曰：若在聖位經欲界生，必不往生色無色界，由彼證得不還果已，定於現身般涅槃故。若於色界經生聖者，容有上生無色界義，如行色界極有頂者。然天帝釋作如是言：曾聞有天名色究竟，我後退落當生於彼。毘婆沙師作如是釋：彼由不了對法相故、為令喜故，佛亦不遮。即此已經欲界生者及已從此往上界生諸聖，必無練根並退。何緣不許經欲界生及上生聖者有練根並退？以必無故。何緣必無？經生習根極成熟故，及得殊勝所依止故。何緣有學未離欲貪無中有中般涅槃者？以彼聖道未淳熟故、未易能令現在前故、所有隨眠非極劣故。毘婆沙者作如是釋：諸欲界法極難越故、彼尚有餘多所作故，謂應進斷不善無記二煩惱故，及應進得若二若三沙門果故，並應總越三界法故，住中有位無如是能。前說上流雜修靜慮為因能往色究竟天，先應雜修何等靜慮？由何等位知雜修成？復為何緣雜修靜慮？頌曰：

The treatise says: If in the noble stage one has passed through birth in the desire realm, one certainly does not go to be born in the form or formless realm, since having obtained the fruit of non-returning, one will certainly attain parinirvana in this very body. If one has passed through birth in the form realm as a noble one, there may be the meaning of being born up in the formless realm, like those going to the form realm who reach the peak of existence. However, the god Indra said: I have heard there is a heaven called Akanistha, and after I regress I shall be born there. The Vaibhasika master explains: this is because he does not understand the characteristics of the Abhidharma, and to please him the Buddha also did not stop him. Those who have already passed through birth in the desire realm, and noble ones who have already gone from there to be born in the higher realms, certainly have no refining of faculties and no regression. Why is it not allowed that noble ones who have passed through birth in the desire realm or gone up to birth have refining of faculties and regression? Because certainly there is none. Why certainly none? Because the faculties practiced through births are extremely ripened, and because they have obtained a superior support. Why is it that learners who have not left desire do not attain parinirvana in the intermediate existence? Because their noble path is not yet fully ripened, because it cannot easily be made manifest, and because their latent tendencies are not extremely weak. The Vaibhasika masters explain thus: the dharmas of the desire realm are extremely hard to pass beyond, and they still have many other things to do, namely they must advance in cutting off the two afflictions, unwholesome and neutral, and must advance in obtaining two or three sramana fruits, and must collectively pass beyond the dharmas of the three realms; one who abides in the intermediate existence has no such ability. It was said earlier that the upstream one can go to Akanistha by the cause of mixed cultivation of the dhyanas; which dhyanas should be cultivated in mixture first? By what stage is it known that mixed cultivation is complete? And for what reason does one cultivate the dhyanas in mixture? The verse says:

先雜修第四，成由一念雜，

First mix the fourth, completed by mixing in one moment,

為受生現樂，及遮煩惱退。

For the sake of rebirth and present pleasure, and to prevent regression due to afflictions.

論曰：諸欲雜修四靜慮者，必先雜修第四靜慮，以彼等持最堪能故、諸樂行中彼最勝故。如是雜修諸靜慮者，是阿羅漢或是不還，彼必先入第四靜慮，多念無漏相續現前，從此引生多念有漏，後復多念無漏現前，如是旋還後後漸減，乃至最後二念無漏，次引二念有漏現前，無間復生二念無漏，名雜修定加行成滿。次後唯從一念無漏引起一念有漏現前，無間復生一念無漏，如是有漏中間剎那前後剎那無漏雜故，名雜修定根本圓成。前二剎那似無間道，第三剎那似解脫道。如是雜修第四定已，乘此勢力隨其所應，亦能雜修下三靜慮。先於欲界人趣三洲如是雜修諸靜慮已，後若退失生色界中，亦能如前雜修靜慮。雜修靜慮為三種緣：一為受生、二為現樂、三為遮止起煩惱退。謂不還中諸利根者，為現法樂及生淨居。諸鈍根者亦為遮退，彼畏退故。如是雜修令味相應等持遠故。諸阿羅漢，若利根者為現法樂，若鈍根者亦為遮防起煩惱退，雜修靜慮為生淨居。何緣淨居處唯有五？頌曰：

The treatise says: Those in the desire realm who mix cultivation of the four dhyanas must first mix the fourth dhyana, because that concentration is the most capable and is the best among the practices of pleasure. One who thus mixes cultivation of the dhyanas, whether an arhat or a non-returner, must first enter the fourth dhyana, with many moments of undefiled continuum appearing; from this he draws forth many moments of defiled mind, and then again many moments of undefiled mind appear; in this way he returns and turns gradually decreasing, up to the final two moments of undefiled mind, which then draw forth two moments of defiled mind, and immediately again two moments of undefiled mind arise; this is called the completion of the preparatory stage of mixed cultivation of concentration. Next, from just one moment of undefiled mind one draws forth one moment of defiled mind, and immediately again one moment of undefiled mind arises; since the defiled mind in the middle is mixed with undefiled moments before and after, this is called the complete accomplishment of the fundamental stage of mixed cultivation of concentration. The first two moments resemble the unobstructed path, and the third moment resembles the path of liberation. Having thus mixed cultivation of the fourth concentration, riding on this force, as appropriate, one can also mix cultivation of the lower three dhyanas. First, having thus mixed cultivation of the dhyanas in the three continents of the human destiny in the desire realm, if one later regresses and is born in the form realm, one can still mix cultivation of the dhyanas as before. Mixed cultivation of the dhyanas has three conditions: first, for rebirth; second, for present pleasure; third, to prevent regression through the arising of afflictions. Among non-returners, those of sharp faculties do it for pleasure in the present life and birth in the Pure Abodes. Those of dull faculties also do it to prevent regression, since they fear regression. Mixed cultivation thus keeps far from concentrations associated with attachment. As for arhats, those of sharp faculties do it for present pleasure, and those of dull faculties also to guard against regression through the arising of afflictions; mixed cultivation of the dhyanas is for birth in the Pure Abodes. Why are there only five Pure Abode places? The verse says:

由雜修五品，生有五淨居。

Because mixed cultivation has five grades, there are five Pure Abodes of birth.

論曰：由雜燻修第四靜慮有五品故，淨居唯五。何謂五品？謂下、中、上、上勝、上極品差別故。此中初品，三心現前便得成滿，謂初無漏，次起有漏，後起無漏。第二品六，第三品九，第四品十二，第五品十五。如是五品雜修靜慮，如其次第感五淨居。應知此中無漏勢力燻修有漏令感淨居。有餘師言：由信等五次第增上感五淨居。經說不還有名身證。依何勝德立身證名？頌曰：

The treatise says: Because mixed perfuming cultivation of the fourth dhyana has five grades, there are only five Pure Abodes. What are the five grades? The differences of lower, middle, upper, upper-superior, and upper-extreme grades. Of these, the first grade is completed when three moments of mind appear: first undefiled, next defiled, then undefiled. The second grade is six, the third nine, the fourth twelve, and the fifth fifteen. These five grades of mixed cultivation of the dhyanas bring about, in order, the five Pure Abodes. One should know that here the force of the undefiled perfumes and cultivates the defiled so as to bring about the Pure Abodes. Other masters say: the five are brought about by the successive increase of the five faculties such as faith. The sutra says there is a non-returner called the body-witness (kayasaksin). On the basis of what superior virtue is the name body-witness established? The verse says:

得滅定不還，轉名為身證。

A non-returner who has obtained the cessation concentration is renamed the body-witness.

論曰：有滅定得名得滅定，即不還者若於身中有滅定得轉名身證。謂不還者由身證得似涅槃法故名身證。如何說彼但名身證？以心無故、依身生故。理實應言，彼從滅定起，得先未得，有識身寂靜，便作是思：此滅盡定最為寂靜、極似涅槃。如是證得身之寂靜，故名身證。由得及智現前證得身寂靜故，契經說有十八有學。何緣於中不說身證？依因無故。何謂依因？謂諸無漏三學及果，依彼差別立有學故。滅定非學亦非學果，故不約成彼說有學差別。不還差別麁相如是，若細分析數成多千。其義云何？且如中般約根建立便成三種，下中上根有差別故。約地建立則成四種，往初定等有差別故。約種性建立則成六種，退法種性等有差別故。約處建立成十六種，梵眾天等處差別故。約地離染成三十六，色界具縛乃至已離第四靜慮八品染故。約處、種性、離染、根建立總成二千五百九十二。云何如是？且於一處種性有六，一一種性約離染門差別成九，謂隨何地具縛為初乃至已離八品為後，如是六九成五十四，以十六處乘五十四成八百六十四，以根乘之復成三倍故總成二千五百九十二。諸離下地九品染者，即說名為上地具縛，為成一一地離染數等故。如是乃至上流亦爾。總計五種，積數合成一萬二千九百六十。已辯第三向果差別，次應建立第四向果。頌曰：

The treatise says: One who has attained the cessation absorption is called one who has attained the cessation absorption; an Anagamin (non-returner) who has the cessation absorption in his body is further called a body-witness. That is, a non-returner is called a body-witness because he realizes with the body a dharma resembling nirvana. Why is he said to be called only a body-witness? Because the mind is absent in it and it arises in dependence on the body. In truth it should be said that when he rises from the cessation absorption, he gains what he had not gained before, the tranquility of the conscious body, and thinks: This cessation absorption is the most tranquil and most like nirvana. Having thus realized the tranquility of the body, he is called a body-witness. Because he has attained the tranquility of the body through attainment and through wisdom made present, the sutra speaks of eighteen kinds of learners. Why is the body-witness not mentioned among them? Because it is not based on a cause. What is meant by based on a cause? The learner categories are established according to the differences of the three trainings without outflows and their fruits. The cessation absorption is neither a training nor a fruit of training, so it is not counted in distinguishing learners. This is the rough picture of the varieties of the Anagamin; if analyzed in detail, they number many thousands. How so? For instance, the Antarabhava non-returner, established by faculty, becomes three kinds, because of differences of lower, middle and superior faculties. Established by realm, there are four kinds, because of differences such as those who go to the first absorption and so on. Established by lineage, there are six, because of differences such as the lineage that can fall back. Established by place, there are sixteen, because of differences in places such as the heaven of the Brahma assembly. Established by detachment from defilement in each realm, there are thirty-six, because the form realm is fully bound up to those who have already detached from eight grades of defilement of the fourth meditative absorption. Established by place, lineage, detachment and faculty, there are in all two thousand five hundred and ninety-two. How so? In one place there are six lineages, and each lineage differs into nine in terms of detachment, namely beginning with being fully bound in any realm up to having already detached from eight grades; six times nine makes fifty-four, and sixteen places multiplied by fifty-four makes eight hundred and sixty-four, and multiplying by the faculties adds a threefold factor, so the total is two thousand five hundred and ninety-two. Those who have already detached from nine grades of defilement of a lower realm are said to be fully bound in the higher realm, so as to make the number of detachments in each realm equal. The same applies up to the one who goes upstream. Altogether, for the five kinds, the accumulated number comes to twelve thousand nine hundred and sixty. The differences of the third direction and fruit have been explained; next the fourth direction and fruit should be established. The verse says:

上界修惑中，斷初定一品，

Among the afflictions to be removed by cultivation in the higher realms, cutting one grade of the first absorption,

至有頂八品，皆阿羅漢向。

up to the eight grades of the peak of existence, all are the direction toward arhatship.

第九無間道，名金剛喻定，

The ninth uninterrupted path is called the vajra-like absorption;

盡得俱盡智，成無學應果。

with the attainment of exhaustion and the knowledge of exhaustion together, one becomes a no-more-learning arhat, worthy of offerings.

論曰：即不還者進斷色界及無色界修所斷惑，從斷初定一品為初，至斷有頂八品為後，應知轉名阿羅漢向。即此所說阿羅漢向中，斷有頂惑第九無間道亦說名為金剛喻定，一切隨眠皆能破故、先已破故。不破一切實有，能破一切功能。諸能斷惑無間道中，此定相應最為勝故。金剛喻定說有多種，謂斷有頂第九品惑無間道生，通依九地故說此定智行緣別，未至地攝有五十二，謂苦集類智緣有頂苦集各有四行相應有八，滅道法智各有四行相應有八，滅類智緣八地滅一一各有四行相應合三十二，道類智緣八地道總有四行相應有四，以治八地類智品道同類相因必總緣故。如未至攝有五十二，中四靜慮應知亦爾。空處二十八，識處二十四，無所有處二十，以依無色無有法智及緣下滅滅類智故。然緣下地對治道者，以同品道互為因故。有說：此定智行緣別。未至地攝有八十種，謂道類智緣八地道亦各別有四行相應，由此於前增二十八。如未至攝有八十種，中四靜慮應知亦爾。空處四十，識處三十二，無所有處二十四。復有欲令金剛喻定智行緣別，未至地攝總有一百六十四種，謂滅類智緣八地滅有別有總各四行相應，由此於初增百一十二。如未至攝百六十四，中四靜慮應知亦然。空處五十二，識處三十六，無所有處二十四。若就種性根等分別，更成多種，如理應思。此定既能斷有頂地第九品惑，能引此惑盡得俱行盡智令起。金剛喻定是斷惑中最後無間道所生，盡智是斷惑中最後解脫道，由此解脫道與諸漏盡得最初俱生故名盡智。如是盡智至已生時便成無學阿羅漢果，已得無學應果法故。為得別果所應修學，此無有故，得無學名。即此唯應作他事故、諸有染者所應供故，依此義立阿羅漢名。義準已成。前來所辯四向三果皆名有學，何緣前七得有學名？為得漏盡，常樂學故。學要有三：一增上戒、二增上心、三增上慧。

The treatise says: The same non-returner advances to cut off the afflictions of the form and formless realms that are to be removed by cultivation, beginning with cutting one grade of the first absorption up to cutting eight grades of the peak of existence, and one should know that he is then called one heading toward arhatship. In this stage of heading toward arhatship, the ninth uninterrupted path that cuts off the afflictions of the peak of existence is also called the vajra-like absorption, because it can break all latent tendencies and has broken them in advance. It does not break all real existents but can break all their functions. Among the uninterrupted paths that can cut off afflictions, the one associated with this absorption is the most excellent. The vajra-like absorption is said to be of many kinds. Since the uninterrupted path that cuts off the ninth grade of afflictions of the peak of existence arises in dependence on nine realms, the knowledge, aspects and objects of this absorption differ. In the access stage there are fifty-two: the knowledge of suffering and origin of the later class, taking the peak of existence as object, has four aspects each for suffering and origin, making eight; the knowledge of cessation and path of the Dharma, four aspects each, makes eight; the knowledge of cessation of the later class, taking the cessation of eight realms as object, has four aspects for each, making thirty-two; and the knowledge of the path of the later class, taking the path of eight realms as object, has four aspects in all, making four, because the counteracting paths of the knowledge of the later class of the eight realms are of the same class and are causes of one another, and must take all together as object. As with the fifty-two of the access stage, the four meditative absorptions in the middle should be understood in the same way. In the sphere of infinite space there are twenty-eight, in the sphere of infinite consciousness twenty-four, and in the sphere of nothingness twenty, because in the formless realm there is no knowledge of the Dharma and there is knowledge of the later class that takes the cessations of lower realms as object. The path that takes lower realms as object is a counteracting path, because paths of the same class are causes of each other. Some say: The knowledge, aspects and objects of this absorption differ, and in the access stage there are eighty kinds, since the knowledge of the later class of the path, taking the paths of eight realms as object, also has four aspects each separately, and so twenty-eight are added to the above. As with the eighty of the access stage, the four meditative absorptions should be understood in the same way. In the sphere of infinite space there are forty, in the sphere of infinite consciousness thirty-two, and in the sphere of nothingness twenty-four. Others want the knowledge, aspects and objects of the vajra-like absorption to differ so that in the access stage there are altogether one hundred and sixty-four kinds, since the knowledge of the later class of cessation, taking the cessation of eight realms as object, has four aspects each both separately and in general, and thus a hundred and twelve are added to the first. As with the one hundred and sixty-four of the access stage, the four meditative absorptions in the middle should be understood in the same way. In the sphere of infinite space there are fifty-two, in the sphere of infinite consciousness thirty-six, and in the sphere of nothingness twenty-four. If one distinguishes by lineage, faculty and so on, there are still more kinds, which should be considered by reasoning. Since this absorption can cut off the ninth grade of afflictions of the peak of existence, it can bring forth the knowledge of exhaustion that accompanies the attainment of the exhaustion of these afflictions. The vajra-like absorption is the final uninterrupted path produced in cutting off afflictions, and the knowledge of exhaustion is the final path of liberation in cutting off afflictions; because this path of liberation arises together with the first attainment of the exhaustion of all outflows, it is called the knowledge of exhaustion. When this knowledge of exhaustion has arisen, one becomes a no-more-learning arhat, because one has obtained the dharmas of the no-more-learning and is worthy of offerings. One no longer has anything further to learn in order to attain another fruit, so one has the name no-more-learning. Because one should henceforth do the work of others and is worthy to be offered to by those who are defiled, the name arhat is established in this sense, and by implication it has been accomplished. The four directions and three fruits explained earlier are all called learner. Why do the first seven receive the name learner? Because in order to attain the exhaustion of outflows they always delight in learning. Learning has three requirements: higher moral discipline, higher mind, and higher wisdom.

以戒定慧為三自體。若爾，異生應名有學。不爾，未如實見知諦理故、彼容後時失正學故，由此善逝再說學言。如契經中佛告憺怕：學所應學、學所應學，我唯說此名有學者。為令了知學正所學無有退失名有學者故，薄伽梵重說學言。聖者住本性，如何名有學？學意未滿故。如行者暫息，或學法得常隨逐故。學法雲何？謂有學者無漏有為法。無學法雲何？謂無學者無漏有為法。云何涅槃不名為學？無學異生亦成就故。此復何緣不名無學？有學異生亦成就故。如是有學及無學者，總成八聖補特伽羅，行向住果各有四故。謂為證得預流果向乃至所證阿羅漢果，名雖有八事唯有五，謂住四果及初果向，以後三果向不離前果故。此依漸次得果者說。若倍離欲、全離欲者住見道中，名為一來、不還果向，非前果攝，如前所說修道二種，有漏、無漏有差別故。由何等道離何地染？頌曰：

(The treatise continues:) The three, discipline, concentration and wisdom, are taken as its essence. If so, ordinary beings should also be called learners. Not so, because they have not yet seen and known the truths as they really are, and they may later lose right learning; for this reason the Sugata spoke again of learning. As the sutra says, the Buddha told Dan Pa (the name of a bhikshu): What is to be learned by learning, what is to be learned by learning, I say that only one who does this is called a learner. In order to make clear that one who learns right learning without falling back is called a learner, the Blessed One spoke the word learning again. When the holy are abiding in their own nature, why are they called learners? Because the intention to learn is not yet complete. It is like a journey that is only temporarily at rest, or because the dharmas of learning always follow them. What are the dharmas of learning? The conditioned dharmas without outflows of one who is learning. What are the dharmas of no-more-learning? The conditioned dharmas without outflows of one who is no-more-learning. Why is nirvana not called learning? Because ordinary beings of no-more-learning also possess it. Why is it not called no-more-learning? Because learners and ordinary beings also possess it. In this way those who are learners and those who are no-more-learning make up eight holy persons in all, since there are four of direction and four of abiding in the fruit. That is, from the direction toward the fruit of stream-entry up to the fruit of arhatship, the names are eight but the things are only five, namely abiding in the four fruits and the direction of the first fruit, because the last three directions are not separate from the preceding fruit. This is said of those who attain the fruits in sequence. Those who have doubly detached from desire or fully detached from desire and abide in the path of seeing are called those in the direction toward the fruit of once-returner or non-returner, and are not included in the preceding fruit, because, as said above, the two kinds of path of cultivation, with outflows and without outflows, differ. By which paths does one detach from the defilement of which realm? The verse says:

有頂由無漏，餘由二離染。

The peak of existence is detached from by the path without outflows; the others are detached from by both kinds.

論曰：唯無漏道離有頂染，非有漏道。所以者何？此上更無世俗道故、自地不能治自地故、自地煩惱所隨增故。若彼煩惱於此隨增，此必不能治彼煩惱。若此力能對治於彼，則彼於此必不隨增，故自地道不治自地。離餘八地通由二道，世出世道俱能離故。既通由二離八地染，各有幾種離繫得耶？頌曰：

The treatise says: Only the path without outflows detaches from the defilement of the peak of existence, not the path with outflows. Why? Because above this there is no worldly path, because a realm cannot counteract itself, and because the afflictions of its own realm increase in it. If those afflictions increase in this, this cannot counteract those afflictions. If its power could counteract them, they would not increase in it; therefore a path of one's own realm does not counteract that realm. Detaching from the other eight realms is possible through both kinds of path, because both worldly and supramundane paths can detach. Since detachment from the defilement of eight realms is through both paths, how many kinds of attainment of separation does each have? The verse says:

聖二離八修，各二離繫得。

The holy detach from eight by cultivation, each obtaining two kinds of attainment of separation.

論曰：諸有學聖用有漏道離下八地修斷染時，能具引生二離繫得。用無漏道離彼亦然，由二種道同所作故。有餘師釋：以無漏道離彼染時，何緣證知亦生有漏離繫得者，有捨無漏得，煩惱不成故。謂有學聖以無漏道離彼染時，若不引生同治有漏離繫得者，則以聖道具離八地，後依靜慮得轉根時，頓捨先來諸鈍聖道，唯得靜慮利果聖道，上惑離繫應皆不成，是則還應成彼煩惱。此證非理。所以者何？彼聖設無有漏斷得，亦不成就上地煩惱。如分離有頂得轉根時及異生上生不成惑故。謂如分離有頂地染，後依靜慮得轉根時，無漏斷得既已頓捨，彼地離繫無有漏得，而彼地惑亦不成就。又如異生生二定等，雖捨欲界等煩惱斷得，而不成就欲界等煩惱，此亦應然。故不成證。既說聖者二離八修各能引生二離繫得，義準異生用有漏道唯能引起有漏斷得，並諸聖者用無漏道離見斷惑及有頂修唯能引生無漏斷得。由何地道離何地染？頌曰：

The treatise says: When holy learners use a path with outflows to detach from the defilements to be cut by cultivation in the eight lower realms, they can bring forth both kinds of attainment of separation. When they detach with the path without outflows, it is the same, because the two kinds of path do the same work. Some other masters explain: When one detaches from those defilements with the path without outflows, how do we know that one also produces the attainment of separation with outflows? If one abandons the attainment without outflows, the afflictions would not be fully eliminated. That is, if a holy learner who detaches from those defilements with a supramundane path does not also bring forth an attainment of separation with outflows that counteracts them in the same way, then having fully detached from the eight realms by the holy path and later, when changing faculty in reliance on a meditative absorption, abruptly abandoning the previously dull holy path and gaining only the sharp fruit path of meditative absorption, the attainment of separation from the higher afflictions would all be lost, and those afflictions would be possessed again. This proof is not reasonable. Why? Even if the holy person has no cutting attainment with outflows, he does not possess the afflictions of the higher realm. Just as when one has partially detached from the peak of existence and later changes faculty in reliance on meditative absorption, the cutting attainment without outflows is abruptly abandoned and there is no attainment of separation with outflows for that realm, yet the afflictions of that realm are not possessed. Also, when an ordinary being is born in two meditative absorptions and so on, although he abandons the cutting attainment of the desire-realm afflictions, he does not possess the afflictions of the desire realm, and the same applies here. So this is not a proof. Since it has been said that holy persons obtain two kinds of attainment of separation from detaching the eight by cultivation, it follows that ordinary beings using a path with outflows can only bring forth the cutting attainment with outflows, and holy persons detaching from afflictions to be cut by seeing and from the peak of existence by cultivation using the path without outflows can only bring forth the cutting attainment without outflows. By the path of which realm does one detach from the defilement of which realm? The verse says:

無漏未至道，能離一切地，

The path without outflows of the access stage can detach from all realms,

餘八離自上，有漏離次下。

the other eight detach from their own and higher ones, and the path with outflows detaches from the next lower realm.

論曰：諸無漏道若未至攝，能離欲界乃至有頂。靜慮中間及四靜慮三無色攝，隨其所應各能離自及上地染。不離下，已離故。諸有漏道一切唯能離次下地，非自地等，自地煩惱所隨增故、勢劣故、已離故。諸依近分離下地染。如無間道皆近分攝，諸解脫道亦近分耶？不爾。云何？頌曰：

The treatise says: If the paths without outflows belong to the access stage, they can detach from the desire realm up to the peak of existence. Those belonging to the intermediate absorption, the four meditative absorptions and the three formless realms, according to what is appropriate, can each detach from the defilement of their own and higher realms. They do not detach from lower ones, because those are already detached. All paths with outflows can only detach from the next lower realm, not their own realm and so on, because the afflictions of their own realm increase in it, because their power is weak, and because it is already detached. All who detach from lower defilements in reliance on the near-access stage: as all uninterrupted paths belong to the near-access stage, do all paths of liberation also? Not so. How is it? The verse says:

近分離下染，初三後解脫，

Detachment from lower defilement by the near-access stage: the first three belong to the paths of liberation,

根本或近分，上地唯根本。

to the root or the near-access stage, and the higher realms only to the root.

論曰：諸道所依近分有八，謂四靜慮、無色下邊。所離有九，謂欲、八定。初三近分離下三染，第九解脫現在前時，或入根本或即近分。上五近分各離下染，第九解脫現在前時，必入根本非即近分，近分根本等捨根故、下三靜慮近分根本受根異故。有不能入，轉入異受少艱難故、離下染時必欣上故。若受無異，必入根本。諸出世道無間解脫前既已說，緣四諦境十六行相義準自成。世道緣何作何行相？頌曰：

The treatise says: The near-access stages that the paths rely on are eight, namely the four meditative absorptions and the lower boundary of the formless realms. What is detached from is nine: the desire realm and the eight absorptions. The first three near-access stages detach from the defilements of the lower three; when the ninth path of liberation becomes manifest, one either enters the root absorption or remains in the near-access stage. The upper five near-access stages each detach from lower defilements, and when the ninth path of liberation becomes manifest, one certainly enters the root absorption and not the near-access stage, because the near-access stage and the root absorption have the same faculty of equanimity, while the near-access stage and root absorption of the lower three meditative absorptions have different feeling faculties. Some cannot enter; moving into a different feeling is slightly difficult, and when detaching from lower defilement one must be eager for the higher. If the feeling has no difference, one must enter the root absorption. The uninterrupted paths and paths of liberation of the supramundane paths have already been discussed, and their objects of the four truths and sixteen aspects are accomplished by implication. What does the worldly path take as object and what aspects does it make? The verse says:

世無間解脫，如次緣下上，

The worldly uninterrupted path and liberation path take in order the lower and the higher,

作麁苦障行，及靜妙離三。

making the aspects of coarse, suffering and obstruction, and of calm, excellent and escape.

論曰：世俗無間及解脫道，如次能緣下地上地，為麁苦障及靜妙離。謂諸無間道緣自次下地諸有漏法，作麁苦等三行相中隨一行相。若諸解脫道緣彼次上地諸有漏法，作靜妙等三行相中隨一行相。非寂靜故說名為麁，由大劬勞方能越故、非美妙故。說名為苦，由多麁重能違害故、非出離故。說名為障，由此能礙越自地故，如獄厚壁能障出離。靜妙離三翻此應釋。傍論已了，應辯本義。盡智無間有何智生？頌曰：

The treatise says: The worldly uninterrupted path and the path of liberation can take in order the lower realm and the higher realm as object, as coarse, suffering and obstruction, and as calm, excellent and escape. That is, the uninterrupted paths take the conditioned dharmas with outflows of their own next lower realm as object and make any one of the three aspects, coarse, suffering and obstruction. The paths of liberation take the conditioned dharmas with outflows of the next higher realm as object and make any one of the three aspects, calm, excellent and escape. It is called coarse because it is not calm, since one can pass beyond it only with great effort; it is called suffering because it is not beautiful and excellent, since many heavy burdens harm one; it is called obstruction because it is not an escape, since it hinders one from passing beyond one's own realm, like the thick walls of a prison that block escape. Calm, excellent and escape should be explained as the contrary. The digression is complete; we should return to the main subject. What knowledge arises immediately after the knowledge of exhaustion? The verse says:

不動盡智後，必起無生智，

After the knowledge of exhaustion of the unshakable, the knowledge of non-arising must arise;