Abhidharmakosha-bhashya, Fascicle 21 (Sarvastivada)

餘盡或正見，此應果皆有。

in others, exhaustion or right view arises; all of these are worthy ones.

論曰：不動種性諸阿羅漢，盡智無間起無生智，非更有盡智無學正見生。除不動法餘阿羅漢，盡智無間有盡智生，或即引生無學正見非無生智，後容退故。前不動種性無正見生耶？有正見生，而不說者，一切應果皆有此故。謂不動法無生智後有無生智起，或無學正見。前說四果是誰果耶？此四應知是沙門果。何謂沙門性？此果體是何？果位差別總有幾種？頌曰：

The treatise says: For arhats of the unshakable lineage, the knowledge of non-arising arises immediately after the knowledge of exhaustion, and there is no further knowledge of exhaustion nor right view of no-more-learning arising. Arhats other than those of the unshakable nature have the knowledge of exhaustion arising immediately after the knowledge of exhaustion, or the right view of no-more-learning is brought forth, not the knowledge of non-arising, because they may later fall back. Is there no right view arising in the earlier unshakable lineage? Right view arises, but it is not mentioned, because all arhats have it. After the unshakable nature there arises the knowledge of non-arising, or right view of no-more-learning. Whose fruits are the four fruits spoken of earlier? One should know that these four are fruits of a shramana. What is meant by the nature of a shramana? What is the essence of these fruits? How many varieties of fruit stages are there in all? The verse says:

淨道沙門性，有為無為果，

The nature of a shramana is the pure path; the fruits are conditioned and unconditioned,

此有八十九，解脫道及滅。

which number eighty-nine: the paths of liberation and cessation.

論曰：諸無漏道是沙門性，懷此道者名曰沙門，以能勤勞息煩惱故。如契經說：以能勤勞息除種種惡不善法，廣說乃至故名沙門。異生不能無異究竟趣涅槃故，非真沙門。有為無為是沙門果。契經說此差別有四，理實就位有八十九，皆解脫道擇滅為性。謂為永斷見所斷惑有八無間八解脫道，及為永斷修所斷惑有八十一無間八十一解脫道。諸無間道唯沙門性，諸解脫道亦是沙門有為果體，是彼等流、士用果故。一一擇滅唯是沙門無為果體，是彼離繫、士用果故。如是合成八十九種。若爾，世尊何不具說？果雖有多而不說者，頌曰：

The treatise says: All paths without outflows are the nature of a shramana, and one who embraces this path is called a shramana, because he can exert effort to extinguish afflictions. As the sutra says: Because one can exert effort to stop and remove various evil and unwholesome dharmas, and so on at length, one is called a shramana. Ordinary beings are not true shramanas, because they do not go ultimately toward nirvana without difference. The conditioned and unconditioned are the fruits of a shramana. The sutra speaks of four distinctions in this, but in truth, in terms of stages, there are eighty-nine, all with the path of liberation and cessation through discernment as their nature. That is, to cut off forever the afflictions to be removed by seeing there are eight uninterrupted paths and eight paths of liberation, and to cut off forever the afflictions to be removed by cultivation there are eighty-one uninterrupted paths and eighty-one paths of liberation. The uninterrupted paths are simply the nature of a shramana, and the paths of liberation are also the conditioned fruit essence of a shramana, since they are the outflowing fruit and the fruit of human effort of those paths. Each cessation through discernment is simply the unconditioned fruit essence of a shramana, since it is the fruit of separation and the fruit of human effort of those paths. Altogether these make eighty-nine kinds. If so, why did the World-Honored One not state them all? Although there are many fruits, they are not all stated; the verse says:

五因立四果，捨曾得勝道，

Four fruits are established on five causes: abandoning the path previously attained, gaining a superior path,

集斷得八智，頓修十六行。

the cutting off by collection, gaining eight knowledges, and cultivating sixteen aspects at once.

論曰：若斷道位具足五因，佛於經中建立為果。言五因者，一捨曾道，謂捨先得果向道故。二得勝道，謂得果攝殊勝道故。三總集斷，謂總一得得諸斷故。四得八智，謂得四法四類智故。五能頓修十六行相，謂能頓修無常等故。於四果位皆具五因，餘位不然，故佛不說。若唯淨道是沙門性，有漏道力所得二果，如何亦是沙門果攝？頌曰：

The treatise says: If the stage of the path of cutting off possesses five causes, the Buddha in the sutra establishes it as a fruit. The five causes are: first, abandoning the previous path, namely abandoning the path of the previously attained fruit and direction; second, gaining a superior path, namely gaining the superior path included in the fruit; third, the cutting off by collection, namely obtaining all the cuttings together in one attainment; fourth, gaining eight knowledges, namely gaining the four knowledges of the Dharma and four of the later class; fifth, the ability to cultivate sixteen aspects at once, namely being able to cultivate impermanence and the rest together. In the stages of the four fruits all five causes are present, while in other stages it is not so, therefore the Buddha did not speak of them. If only the pure path is the nature of a shramana, how are the two fruits obtained by the power of a path with outflows also included among the fruits of a shramana? The verse says:

世道所得斷，聖所得雜故，

The cutting obtained by a worldly path is mixed with what the holy obtain,

無漏得持故，亦名沙門果。

and is upheld by the attainment without outflows, so it too is called a fruit of a shramana.

論曰：以世俗道得二果時，此果非唯以世俗道所得擇滅為斷果性，兼以見道所得擇滅於中相雜總成一果，同一果道得所得故。由此契經言：云何一來果？謂斷三結薄貪瞋痴。云何不還果？謂斷五下結。又世俗道所得擇滅，無漏斷得所任持故，由此力所持退不命終故，亦得名為沙門果體。此沙門性有異名耶？亦有。云何？頌曰：

The treatise says: When the two fruits are obtained by a worldly path, this fruit is not only the cessation through discernment obtained by the worldly path as the nature of the fruit of cutting; it is also mixed with the cessation through discernment obtained by the path of seeing, together forming one fruit, since the fruit path obtains what is obtained together. For this reason the sutra says: What is the fruit of once-return? The cutting off of the three fetters and the weakening of greed, hatred and delusion. What is the fruit of non-return? The cutting off of the five lower fetters. Also, the cessation through discernment obtained by a worldly path is upheld by the attainment of cutting without outflows, and by the power so upheld one does not fall back and does not die in that state, so it too can be called the essence of a fruit of a shramana. Does this nature of a shramana have other names? It does. How? The verse says:

所說沙門性，亦名婆羅門，

The nature of a shramana described is also called Brahmin,

亦名為梵輪，真梵所轉故。

and also called the Brahma wheel, because it is turned by the true Brahma.

於中唯見道，說名為法輪，

Of these, only the path of seeing is called the wheel of the Dharma,

由速等似輪，或具輻等故。

because it is swift and resembles a wheel, or because it has spokes and so on.

論曰：即前所說真沙門性，經亦說名婆羅門性，以能遣除諸煩惱故。即此亦說名為梵輪，是真梵王力所轉故。佛與無上梵德相應，是故世尊獨應名梵。由契經說佛亦名梵、亦名寂靜、亦名清涼。即於此中唯依見道，世尊有處說名法輪。如世間輪有速等相，見道似彼故名法輪。見道如何與彼相似？由速行等似彼輪故。謂見諦道速疾行故、有捨取故、降未伏故、鎮已伏故、上下轉故，具此五相似世間輪。尊者妙音作如是說：如世間輪有輻等相，八支聖道似彼名輪。謂正見、正思惟、正勤、正念似世輪輻，正語、正業、正命似轂，正定似輞，故名法輪。寧知法輪唯是見道？憍陳那等見道生時，說名已轉正法輪故。云何三轉十二行相？此苦聖諦，此應遍知，此已遍知，是名三轉。即於如是一一轉時，別別發生眼智明覺，說此名曰十二行相。如是三轉十二行相諦諦皆有，然數等故但說三轉十二行相，如說二法七處善等。由此三轉如次顯示見道、修道、無學道三。毘婆沙師所說如是。若爾，三轉十二行相非唯見道，如何可說唯於見道立法輪名？是故唯應即此三轉十二行相所有法門名為法輪，可應正理。如何三轉？三週轉故。如何具足十二行相？三週循歷四聖諦故。謂此是苦、此是集、此是滅、此是道，此應遍知、此應永斷、此應作證、此應修習，此已遍知、此已永斷、此已作證、此已修習。云何名轉？由此法門往他相續令解義故。或諸聖道皆是法輪，於所化生身中轉故。於他相續見道生時，已至轉初故名已轉。何沙門果依何界得？頌曰：

The treatise says: The same true nature of a shramana is also called the nature of a Brahmin in the sutras, because it can drive away all afflictions. It is also called the Brahma wheel, because it is turned by the power of the true Brahma king. The Buddha is endowed with the supreme Brahma virtue, so the World-Honored One alone deserves to be called Brahma. For the sutra says the Buddha is also called Brahma, also called tranquil, and also called cool. Among these, only the path of seeing is called the wheel of the Dharma in some places by the World-Honored One. Just as worldly wheels have swiftness and other characteristics, the path of seeing resembles them and so is called the wheel of the Dharma. How does the path of seeing resemble them? It resembles that wheel in swiftness and so on: the path of seeing the truths moves swiftly, has abandoning and taking, subdues what is not yet subdued, holds firm what has been subdued, and turns up and down; having these five aspects it resembles a worldly wheel. The Venerable Miaoyin said: Just as a worldly wheel has spokes and so on, the eightfold noble path resembles it and is called a wheel: right view, right thought, right effort and right mindfulness resemble the spokes of a worldly wheel, right speech, right action and right livelihood resemble the hub, and right concentration resembles the rim, so it is called the wheel of the Dharma. How do we know that the wheel of the Dharma is only the path of seeing? Because when Kaundinya (one of the five bhikshus) and others had the path of seeing arise, it is said that the wheel of the true Dharma had been turned. How are there three turnings and twelve aspects? This is the noble truth of suffering, this should be fully known, this has been fully known; these are called three turnings. At each such turning, the eye, knowledge, understanding and awakening arise separately, and this is called the twelve aspects. The three turnings and twelve aspects apply to every truth, but they are mentioned only as three turnings and twelve aspects by way of the numbers, as when speaking of two dharmas or the seven places of the good. Thus the three turnings show in order the three paths of seeing, cultivation and no-more-learning. This is what the Vibhasa masters say. If so, the three turnings and twelve aspects are not only the path of seeing, so how can the name wheel of the Dharma be established only for the path of seeing? Therefore it is correct in principle to say that only the teaching of these three turnings and twelve aspects is called the wheel of the Dharma. How are there three turnings? Because it turns around three times. How are the twelve aspects complete? Because it goes around the four noble truths three times: this is suffering, this is origin, this is cessation, this is the path; this should be fully known, this should be forever cut off, this should be realized, this should be cultivated; this has been fully known, this has been forever cut off, this has been realized, this has been cultivated. Why is it called a turning? Because this teaching goes into the continuum of others and makes them understand its meaning. Or because all holy paths are wheels of the Dharma, they turn in the bodies of those to be taught. When the path of seeing arises in the continuum of another, it has reached the beginning of the turning, so it is called already turned. In which realms are the fruits of a shramana attained? The verse says:

三依欲後三，由上無見道，

The first three depend on the desire realm, the last three on the three realms; in the higher realms there is no path of seeing,

無聞無緣下，無厭及經故。

no hearing, no taking the lower as object, no aversion, and also because of the sutras.

論曰：前三但依欲界身得，得阿羅漢依三界身。前之二果未離欲故，非依上得理且可然，第三云何非依上得？由理教故。且理云何？依上界身無見道故，非離見道已離欲者可有超證不還果義。何緣上界必無見道？且無色中無正聞故。又彼界中不緣下故，色界異生著勝定樂。又無苦受不生厭故，非無有厭能得見道。教復云何？由經說故。經言：有五補特伽羅，此處通達彼處究竟，所謂中般乃至上流。此通達言唯目見道，是證圓寂初加行故。由此見道上界定無。

The treatise says: The first three are attained only in the body of the desire realm, and arhatship is attained in the bodies of the three realms. The first two fruits are not attained in the higher realms because one has not yet detached from desire, which is plausible enough in principle; but why is the third not attained in the higher realms? By reasoning and by teaching. What is the reasoning? Because there is no path of seeing in the bodies of the higher realms, and one who has already detached from desire without a path of seeing cannot realize the fruit of non-return by leaping over. Why is there certainly no path of seeing in the higher realms? First, because in the formless realm there is no right hearing. Also, in those realms the lower is not taken as object, and ordinary beings of the form realm are attached to the pleasure of excellent absorptions. Also, because there is no painful feeling, no aversion arises, and without aversion one cannot obtain the path of seeing. What is the teaching? It is the sutra's statement. The sutra says: There are five kinds of persons who penetrate here and reach the end there, namely the Antarabhava non-returner up to the one who goes upstream. The word penetrate refers only to the path of seeing, since it is the first preparatory practice for realizing perfect peace. For this reason the path of seeing certainly does not exist in the higher realms.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial order

分別賢聖品第六之四

Chapter Six on the Analysis of the Worthy and Holy, Part Four

如前所說，不動應果初盡智後起無生智。諸阿羅漢如預流等有差別不？亦有。云何？頌曰：

As said before, for the unshakable arhat the knowledge of non-arising arises after the first knowledge of exhaustion. Do arhats also have differences, as stream-enterers and others do? They do. How? The verse says:

阿羅漢有六，謂退至不動，

There are six kinds of arhats, from the one who can fall back to the unshakable;

前五信解生，總名時解脫，

the first five arise from faith-liberation and are all called temporarily liberated,

後不時解脫，從前見至生。

the last is liberated at any time, arising from seeing attained in the learner stage.

論曰：於契經中說阿羅漢由種性異故有六種，一者退法、二者思法、三者護法、四安住法、五堪達法、六不動法。於此六中前之五種，從先學位信解性生，即此總名時愛心解脫，恆時愛護及心解脫故。亦說名為時解脫者，以要待時及解脫故。略初言故，如言酥瓶。由此待時方能入定，謂待資具無病處等勝緣合時方入定故。不動法性說名為後，即此名為不動心解脫，以無退動及心解脫故。亦說名為不時解脫，以不待時及解脫故。謂三摩地隨欲現前，不待勝緣和合時故。或依暫時、畢竟解脫，建立時解脫、不時解脫名，容有退墮時、無退墮時故，此從學位見至性生。如是所明六阿羅漢所有種性，為是先有、為後方得？不定。云何？頌曰：

The treatise says: In the sutras it is said that arhats are of six kinds because of differences of lineage: first, those who can fall back; second, those who think of ending their lives; third, those who protect against falling; fourth, those who abide steadily; fifth, those capable of reaching the unshakable; sixth, the unshakable. Among these six, the first five arise from the nature of faith-liberation in the earlier learner stage, and all are called liberated of mind in time through love, because they constantly love and guard it and have liberation of mind. They are also called temporarily liberated, because they must wait for the right time and have liberation. The word first is omitted, as in saying a jar of ghee. Because of this they must wait for the right time before they can enter absorption, namely entering absorption only when excellent conditions such as requisites and a place free of illness are all present. The unshakable nature is said to be the last, and it is called the unshakable liberation of mind, because it has no falling back or moving and has liberation of mind. It is also called liberation at any time, because it does not wait for a time and has liberation. That is, samadhi becomes present at will, without waiting for excellent conditions to come together. Or, in terms of temporary and ultimate liberation, the names liberation in time and liberation not in time are established, since there may be a time of falling back and a time of no falling back; this arises from the nature of seeing attained in the learner stage. Are the lineages of these six kinds of arhats thus explained already present beforehand, or obtained afterward? It is not fixed. How? The verse says:

有是先種性，有後練根得。

Some are the lineage from before, and some are obtained later by refining the faculties.

論曰：退法種性必是先有，思法等五亦有後得。謂有先來是思法性，有先退法性後練根成思，乃至不動隨應當說。言退法者，謂遇少緣便退所得，非思法等。言思法者，謂懼退失恆思自害。言護法者，謂於所得喜自防護。安住法者，離勝退緣雖不自防亦能不退，離勝加行亦不增進。堪達法者，彼性堪能好修練根速達不動。不動法者，彼必無退。此六種性，先學位中初二闕恆時及尊重加行，由根有異故有差別。第三唯有恆時加行，第四唯有尊重加行，第五具二而是鈍根，第六利根具二加行。退法種性非必定退，乃至堪達非必能達，但約容有建立此名，故六阿羅漢通三界皆有。若執退者必定應退，乃至堪達必能達者，彼執欲界具足有六，色無色界中唯安住、不動，彼無退失、自害、自防及修練根故唯有二。如是六種阿羅漢中，誰從何退？為性為果？頌曰：

The treatise says: The lineage that can fall back is certainly present from before, while the five of the thinking-of-ending-life kind and the rest may also be obtained later. That is, some are of the thinking nature from before, and some, being first of the falling-back nature, later refine their faculties and become of the thinking nature, and so on up to the unshakable, as should be explained accordingly. The one who can fall back is one who falls back from what he has attained upon meeting even slight conditions, unlike the thinking kind and the rest. The thinking kind is one who fears falling back and constantly thinks of harming himself. The protecting kind is one who is glad of what he has attained and guards it himself. The steadily abiding kind, apart from conditions of excellent falling back, does not fall back even without guarding himself, and apart from excellent effort does not progress. The kind capable of reaching is by nature able to refine his faculties well and quickly reach the unshakable. The unshakable kind certainly has no falling back. Of these six lineages, in the earlier learner stage the first two lack constancy and respectful effort, and they differ because of differences in faculty. The third has only constant effort, the fourth has only respectful effort, the fifth has both but is of dull faculty, and the sixth is of sharp faculty with both efforts. The lineage that can fall back does not necessarily fall back, and up to the kind capable of reaching does not necessarily reach; these names are established merely according to what is possible, so the six kinds of arhat are found in all three realms. If one holds that one who can fall back must fall back, and up to the one capable of reaching must reach, then in the desire realm all six are fully present, while in the form and formless realms there are only the steadily abiding and the unshakable, since there they have no falling back, harming themselves, guarding themselves or refining faculties, so there are only two. Among these six kinds of arhat, who falls back from what? Is it from a nature or from a fruit? The verse says:

四從種性退，五從果非先。

Four fall back from lineage, five from fruit, but not from what was first.

論曰：不動種性必無退理。前之五種皆有退義，於中後四有從性退，退法一種無退性理，由此種性最居下故。五種皆有從果退義，雖俱有退然並非先。謂諸無學先學位中所住種性，彼從此性必無退理，學無學道所成堅故。若諸有學先凡位中所住種性，彼從此性亦無退理，世出世道所成堅故。若住此位後修練根所得思等四種種性，彼從此性容有退理。二先位中住思等性，必亦無退此所得果，唯先退法有退果義。又亦無退先所得果，後所得果容有退義，是故定無退預流果。由此應果退法有三：一增進根、二退住學、三住自位而般涅槃。思法有四，三如前說，更加一種退住退性。餘三如次有五六七，應知後後一一增故。思法等四退住學位，時還住退非餘。若異此者，得勝種性故，應是進非退。何緣定無退先果者？以見所斷依無事故。謂有身見依我處轉，見所斷惑此見為根，我體既無名依無事，以無事故必無退理。若爾，應說此惑緣無，非此緣無，諦為境故。然於諦境不如實緣，諸煩惱中誰不如是？雖皆如是而有差別，以修斷惑各有別事，即是可意不可意等，於所緣境此相非無。見所斷惑計有我等，非諸諦境有我等相，以無事故與修斷別。謂於色等所緣境中，我見妄增作者受者自在而轉，非實我性。邊執見等隨此而生，故並說為依無事惑。若修所斷貪瞋慢痴，色等境中唯起染著增背高舉不了行轉，故並說為依有事惑。又見斷惑於諦理中執我我所斷常見等，非諦中有少我等事。見斷貪等緣此而生，是故皆名依無事惑。修所斷惑於色等中謂好醜等，然色等境非無少分好醜等別，是故可名依有事惑。又見斷惑迷諦理起名依無事，修所斷惑迷麁事生名依有事。諦理真實，揩定可依。聖慧已證必無退理，事相浮偽無定可依，斷迷彼惑有失念退。或修斷惑非審慮生，昧鈍性故。見所斷惑由審慮生，推度性故。

The treatise says: The unshakable lineage certainly has no principle of falling back. The first five all have the sense of falling back; among them, the last four may fall back from their nature, but the one who can fall back has no principle of falling back from his nature, since this lineage is the lowest. All five can fall back from the fruit; although all can fall back, it is nevertheless not from what was first. That is, those who are no-more-learning certainly do not fall back from the lineage they abode in during the earlier learner stage, because it was made firm by the paths of learning and no-more-learning. If learners abode in a lineage during the earlier ordinary stage, they also do not fall back from that lineage, because it was made firm by worldly and supramundane paths. If one abides in this stage and later refines the faculties and obtains the four lineages of thinking and the rest, one may fall back from that lineage. The two kinds that abode in the thinking nature and so on in the earlier stage certainly also do not fall back from the fruit then obtained; only the earlier one who can fall back has the sense of falling back from the fruit. Also, one does not fall back from a fruit obtained earlier, though one may fall back from a fruit obtained later, so there is certainly no falling back from the fruit of stream-entry. Because of this, the arhat who can fall back has three cases: first, advancing the faculty; second, falling back and abiding in learning; third, abiding in his own stage and attaining parinirvana. The thinking kind has four, three as said above plus one more, falling back and abiding in the nature of falling back. The other three are respectively five, six and seven; one should know that each adds one later. Those of the thinking kind and the rest who fall back into the stage of learning remain there for a time and then fall back, not otherwise. If it were otherwise, since they obtain an excellent lineage, it would be advancing and not falling back. Why is there certainly no falling back from a fruit attained earlier? Because what is to be cut off by seeing depends on a non-thing. That is, the view of a real self in the body operates in dependence on the self, and the afflictions to be cut by seeing have this view as their root; since the essence of a self does not exist, they are said to depend on a non-thing, and because they depend on a non-thing they certainly cannot fall back. If so, one should say that these afflictions take what does not exist as object, but they do not, since the truths are their objects. But they do not take the object of the truths as it really is; which afflictions are not like this? Although all are, there are differences, because afflictions to be cut by cultivation each have a distinct thing, namely the agreeable and the disagreeable and so on, and with respect to the object this characteristic is not absent. Afflictions to be cut by seeing take a self and the like, and the objects of the truths have no characteristic of a self and the like, so being non-things they differ from those cut by cultivation. In objects such as form, the view of self falsely increases an agent, an experiencer and one who is free to act, which is not a real self. Views of extremes and the like arise following this, so they are all said to be afflictions depending on a non-thing. As for greed, hatred, pride and delusion cut by cultivation, in objects such as form they only give rise to defiled attachment, aversion, elation and non-understanding, so they are all said to be afflictions depending on a thing. Moreover, afflictions cut by seeing hold in the principle of the truths to a self and what belongs to a self, annihilationism and eternalism and the like, though in the truths there is not the slightest thing such as a self; the greed and so on cut by seeing arise taking these as object, and so they are all called afflictions depending on a non-thing. Afflictions cut by cultivation regard form and so on as good or ugly and so on; but the objects such as form are not without some slight differences of good and ugly and so on, so they can be called afflictions depending on a thing. Moreover, afflictions cut by seeing arise from being deluded about the principle of the truths and are called depending on a non-thing, while afflictions cut by cultivation arise from being deluded about coarse things and are called depending on a thing. The principle of the truths is real and so one can surely rely on it; once holy wisdom has realized it, there is certainly no principle of falling back. The appearance of things is false and has no fixed basis to rely on, and one who cuts off those afflictions of delusion may suffer loss of mindfulness and fall back. Or afflictions cut by cultivation do not arise from careful consideration, because they are of a dull nature. Afflictions cut by seeing arise from careful consideration, because they are of the nature of deliberation.

聖不審慮於麁事中失念或生，審慮不爾，如於繩等率爾謂蛇。故修斷惑聖有退起，非由率爾可起見惑。聖若審慮便見諦理，故聖見斷定無退義。經部師說：從阿羅漢亦無退義。彼說應理。云何知然？由教理故。知何由教？經言：苾芻！聖慧斷惑名為實斷。又契經言：我說有學應不放逸，非阿羅漢。雖有經言：佛告慶喜：我說利養等亦障阿羅漢，而不說退阿羅漢果，但說退失現法樂住。經言：不動心解脫身作證，我定說無因緣從此退故。若謂有退，由經說有時愛解脫，我亦許然。但應觀察彼之所退，為應果性、為靜慮等？然彼根本靜慮等持，要待時現前，故名時解脫。彼為獲得現法樂住，數希現前故名為愛。有說：此定是所愛味，諸阿羅漢果性解脫恆隨逐故不應名時，更不欣求故不名愛。若應果性容有退者，如何世尊但說所證現法樂住有可退理。由此證知，諸阿羅漢果性解脫必是不動。然由利等擾亂過失，有於所得現法樂住退去自在，謂諸鈍根；若諸利根則無退失。故於所得現法樂住有退無退，故名退不退法。如是思等如理應思。不退、安住、不動何別？非練根得名為不退，練根所得名為不動。此二所起殊勝等至，設遇退緣亦無退理。安住法者，但於已住諸勝德中能無退失，不能更引餘勝德生，設復引生從彼可退。是不退等三種差別。然喬底迦昔在學位，於時解脫極噉味故，又鈍根故數數退失，深自厭責執刀自害。由於身命無所戀惜，臨命終時得阿羅漢便般涅槃，故喬底迦亦非退失阿羅漢果。又增十經作如是說：一法應起，謂時愛心解脫。一法應證，謂不動心解脫。若應果性名為時愛心解脫者，何故於此增十經中再說應果？又曾無處說阿羅漢果名為應起，但說名應證。又說鈍根所攝應果名為應起，為顯何義？若為顯彼能起現前，則餘利根最應能起。若為顯彼應起現前，亦餘利根最所應起。故時解脫非應果性。

(The treatise continues:) The holy, without careful consideration, may lose mindfulness or give rise to something in coarse matters; with careful consideration this is not so, as when one hastily takes a rope for a snake. Therefore the holy may relapse into afflictions cut by cultivation, but the afflictions of seeing cannot arise hastily. If the holy consider carefully, they see the principle of the truths, so there is certainly no principle of falling back in what the holy cut off by seeing. The Sautrantika masters say: There is also no principle of falling back from arhatship. They say it is reasonable. How do we know it is so? By teaching and reasoning. How do we know by teaching? The sutra says: Bhikshus, afflictions cut off by holy wisdom are called truly cut off. And the sutra says: I say that learners should not be negligent, not arhats. Although there is a sutra in which the Buddha told Ananda, I say that gain and the like also obstruct arhats, it does not say that they fall back from the fruit of arhatship, but only that they lose the pleasant abiding in the present life. The sutra says: One who has realized the unshakable liberation of mind with the body, I definitely say, has no cause or condition for falling back from it. If one says there is falling back because the sutra speaks of liberation in time through love, I also allow this. But one should examine what they fall back from, whether the nature of an arhat or the meditative absorptions and so on. In fact the meditative absorptions and equipoises of the root state must be waited for to become present, so they are called liberation in time. In order to obtain pleasant abiding in the present life, they often hope for it to be present, so it is called love. Some say: This absorption is the savor that is loved; the liberation of the arhat's nature always follows them, so it should not be called in time and, as they no longer seek it, it is not called love. If the nature of an arhat could fall back, how could the World-Honored One say only that the pleasant abiding in the present life that was realized can fall back? From this we know that the liberation of the nature of every arhat is certainly unshakable. Yet because of the fault of disturbance by gain and the like, there are those who lose control over the pleasant abiding in the present life they obtained, namely those of dull faculty; those of sharp faculty do not lose it. So with regard to the pleasant abiding in the present life that was obtained, there is falling back and not falling back, and so they are called dharmas of falling back and not falling back. The same should be considered for the thinking kind and the rest. What is the difference among the non-falling, the steadily abiding and the unshakable? One who does not attain it by refining the faculties is called non-falling, and one who attains it by refining the faculties is called the unshakable. The excellent equipoises arising in these two certainly do not fall back even if they meet conditions of falling back. The steadily abiding kind can only avoid falling back among the excellent virtues in which he already abides, but cannot further bring forth other excellent virtues, and if he brings them forth he can fall back from them. These are the differences among the three, non-falling and the others. Yet Kautika (the name of a bhikshu), when formerly in the learner stage, fell back again and again because he was extremely fond of the taste of liberation in time and because of his dull faculties, and deeply blamed himself and took a knife to harm himself. Because he had no attachment to his body or life, at the time of his death he became an arhat and entered parinirvana, so Kautika too did not fall back from the fruit of arhatship. Also, the Sutra of Increasing by Ten says: One dharma should be brought forth, namely liberation of mind in time through love. One dharma should be realized, namely unshakable liberation of mind. If the nature of an arhat is called liberation of mind in time through love, why is arhatship said again in this sutra of increasing by ten? Also, nowhere is the fruit of arhatship called to be brought forth, but only called to be realized. Moreover, it is said that arhatship included in dull faculty is to be brought forth; to show what meaning? If it were to show that it can bring forth presence, then others of sharp faculty can bring it forth best. If it were to show that it should be brought forth into presence, then others of sharp faculty are most to be brought forth. Therefore liberation in time is not the nature of an arhat.

若爾，何故說時解脫應果？謂有應果根性鈍故，要待時故定方現前。若與彼相違，名不時解脫。阿毘達磨亦作是言：欲貪隨眠由三處起，一欲貪隨眠未斷遍知故、二順彼經法正現在前故、三於彼正起非理作意故。若謂彼據具因生說，復有何法因不具生？是名由教。如何由理？若阿羅漢有令煩惱畢竟不起治道已生，是則不應退起煩惱。若阿羅漢此道未生，未能永拔煩惱種故，應非漏盡。若非漏盡，寧說為應？是名由理。若爾，應釋炭喻契經。如說：多聞諸聖弟子若行若住，有處有時失念故生惡不善覺。此經唯說阿羅漢果，由此經言：彼聖弟子心於長夜隨順遠離，廣說乃至臨入涅槃。餘契經中有即說此順遠離等名應果力。又此經說：彼於一切順漏已能永吐、已得清涼。由此定知是阿羅漢。實後所說是阿羅漢，然彼乃至於行住時未善通達，容有此事。謂有學者於行住時，由失念故容起煩惱，後成無學則無起義。前依學位，故說無失。毘婆沙師定作是說：阿羅漢果亦有退義。唯阿羅漢種性有六，為餘亦有六種性耶？設有皆能修練根不？頌曰：

(The treatise continues:) If so, why is liberation in time said to be of an arhat? Because there are arhats whose faculty by nature is dull, and they must wait for the time for absorption to become present. If it is contrary to that, it is called liberation not in time. The Abhidharma also says: The latent tendency of desire and greed arises from three places: first, because the latent tendency of desire and greed has not been cut off or fully known; second, because the objects that accord with it are actually present; third, because one directs improper attention toward them. If one says that this is said in terms of when all the causes are complete, what dharma is there whose causes are not complete? This is called by teaching. How by reasoning? If an arhat has generated a counteracting path that makes afflictions never arise, then afflictions should not relapse. If an arhat has not generated this path, since he has not yet pulled out the seeds of afflictions forever, he should not have exhausted the outflows. If he has not exhausted the outflows, how can he be called worthy? This is called by reasoning. If so, we should explain the sutra of the simile of embers. As it says: The learned noble disciple, whether walking or staying, in some place and at some time, because of loss of mindfulness gives rise to evil and unwholesome thoughts. This sutra refers only to the fruit of arhatship, since this sutra says: The mind of that noble disciple through the long night accords with seclusion, and so on up to the time of entering nirvana. Other sutras say precisely this accord with seclusion and so on is the power of the arhat's fruit. Also this sutra says: He has already forever vomited out all that accords with the outflows and has obtained coolness. From this we know for certain that he is an arhat. In fact what is said afterward is about an arhat, but up to the time of walking and staying he has not yet thoroughly penetrated, and such a thing may occur. That is, a learner may, when walking and staying, give rise to afflictions through loss of mindfulness, but when he later becomes no-more-learning there is no meaning of arising. The earlier statement was made in terms of the learner stage, so it is said that there is no loss. The Vibhasa masters definitely say: There is also falling back from arhatship. Are there six lineages only for arhats, or are there six lineages also for others? And if so, can all refine their faculties? The verse says:

學異生亦六，練根非見道。

Learners and ordinary beings also have six; refining the faculties is not in the path of seeing.

論曰：有學異生種性亦六，六種應果彼為先故。然見道位必無練根，此位無容起加行故。唯於信解異生位中，能修練根如無學位。如契經說：我說由斯所證四種增上心所現法樂住隨一有退，所得不動心解脫身作證，我決定說無因緣從此退。如何不動法退現法樂住？頌曰：

The treatise says: Learners and ordinary beings also have six lineages, since the six lineages of arhats are preceded by those. But in the stage of the path of seeing there is certainly no refining of faculties, since there is no room for preparatory practice in this stage. Only in the stage of ordinary beings of faith-liberation can one refine the faculties, as in the stage of no-more-learning. As the sutra says: I say that one of the four kinds of pleasant abiding in the present life attained through higher mind can fall back, but for the unshakable liberation of mind realized with the body I definitely say that there is no cause or condition for falling back from it. How does one of the unshakable nature fall back from the pleasant abiding of the present life? The verse says:

應知退有三，已未得受用，

One should know that there are three kinds of falling back: what has been attained, what has not been attained, and enjoyment,

佛唯有最後，利中後鈍三。

the Buddha has only the last, and the sharp, the middle and the dull have three.

論曰：應知諸退總有三種：一已得退，謂退已得殊勝功德。二未得退，謂未能得殊勝功德。三受用退，謂諸已得殊勝功德不現在前。於此三中，世尊唯有一受用退，以具眾德，無容一時頓現前故。餘不動法具有受用及未得退，亦於勝己殊勝功德猶未得故。餘五種性容具有三，亦容退失已得德故。約受用退，說不動法退現法樂，無相違過。無退論者作如是說：諸無漏解脫皆名不動。然別立第六不動法者，如前釋通，不應為難。諸阿羅漢既許退果，為更生不？諸住果時所不作事退時作不？不爾。何緣？頌曰：

The treatise says: One should know that falling back is of three kinds in all: first, falling back from what has been attained, namely falling back from excellent merits already attained; second, falling back from what has not been attained, namely not yet being able to attain excellent merits; third, falling back from enjoyment, namely excellent merits already attained not being present. Among these three, the World-Honored One has only the one of enjoyment, because he has all virtues and they cannot all be made present at one time. The unshakable others have both falling back from enjoyment and from what has not been attained, since they have not yet attained the excellent merits of those superior to themselves. The other five lineages may have all three, and may also lose merits already attained. In terms of falling back from enjoyment, the unshakable are said to fall back from pleasant abiding in the present life, and there is no fault of contradiction. Those who argue that there is no falling back speak thus: All liberations without outflows are called unshakable. But as for establishing the sixth, the unshakable, separately, the previous explanation covers it and there should be no objection. Since arhats are allowed to fall back from the fruit, are they reborn? And do they, when they fall back, do what they do not do when abiding in the fruit? It is not so. Why? The verse says:

一切從果退，必得不命終，

All who fall back from the fruit certainly do not die in between;

住果所不為，慚增故不作。

what one does not do when abiding in the fruit one does not do, because of increased shame.

論曰：無從果退中間命終，退已須臾必還得故。如契經說：苾芻當知，如是多聞諸聖弟子退失正念，速復還能令所退起盡沒滅離。若謂不然，修梵行果應非安隱可委信處。又住果位所不應為違果事業，由慚增故於暫退時亦必不造，譬如壯士雖蹶不僕。如上所言，有練根得無學有學，正練根時各幾無間、幾解脫道？何性攝？何所依？頌曰：

The treatise says: There is no death in between when falling back from the fruit, because after falling back one certainly regains it in a short time. As the sutra says: Bhikshus, you should know that when such learned noble disciples lose right mindfulness, they can quickly recover and make what fell back arise, be exhausted, vanish and leave. If it were not so, the fruit of the holy life would not be secure or a place of trust. Also, what one does not do when abiding in the stage of the fruit, deeds contrary to the fruit, one certainly does not commit even when temporarily falling back, because shame increases; it is like a strong man who does not fall down even when he stumbles. As said above, there are those who attain no-more-learning and learner by refining the faculties; when they are refining the faculties, how many uninterrupted paths and paths of liberation do they each have? What nature do they belong to and what do they rely on? The verse says:

練根無學位，九無間解脫，

In the stage of no-more-learning, refining the faculties has nine uninterrupted paths and nine paths of liberation,

久習故學一，無漏依人三，

for learners one, because of long habit; without outflows, relying on persons, three,

無學依九地，有學但依六，

no-more-learning relies on nine realms, learners rely only on six,

捨果勝果道，唯得果道故。

abandoning the fruit and the path of the superior fruit, because only the path of the fruit is obtained.

論曰：求勝種性修練根者，無學位中轉一一性各九無間、九解脫道，如得應果。所以者何？彼鈍根性由久串習，非少功力可能令轉，學無學道所成堅故。有學位中轉一一性，各一無間、一解脫道，如得初果，上相違故。彼加行道諸位各一。如是無間及解脫道，一切唯是無漏性攝。聖者必無用有漏道而轉根理，非增上故。依謂身地，此所依身唯人三洲，餘無退故。此所依地，無學通九，謂未至、中間、四定、三無色。有學唯六，謂除後三。所以者何？夫轉根者，容有捨果及勝果道，所得唯果非向道故。無有學果無色地攝，故學練根但依六地。諸無學位補特伽羅，總有幾種？由何差別？頌曰：

The treatise says: One who seeks an excellent lineage and refines the faculties in the stage of no-more-learning, in changing each lineage has nine uninterrupted paths and nine paths of liberation, as in attaining arhatship. Why? Because that dull faculty has been long habituated, and it cannot be changed with little effort, since it was made firm by the paths of learning and no-more-learning. In the learner stage, in changing each lineage there is one uninterrupted path and one path of liberation each, as in attaining the first fruit, because of the contrary just stated. Each stage of the preparatory path has one. All these uninterrupted paths and paths of liberation belong to the nature without outflows. A holy person certainly cannot change faculties using a path with outflows, because it is not a higher path. Reliance means the body and the realm. The body relied on is only that of humans of the three continents, because the others have no falling back. As for the realm relied on, for no-more-learning it extends to nine, namely the access stage, the intermediate absorption, the four meditative absorptions and the three formless realms. For learners there are only six, excluding the last three. Why? Because one who changes faculty may abandon the fruit and the path of the superior fruit, and what is obtained is only the fruit and not the path of direction. There is no learner fruit that belongs to the formless realm, so learners refine the faculties relying only on six realms. How many kinds of persons in the stage of no-more-learning are there in all? By what are they differentiated? The verse says:

七聲聞二佛，差別由九根。

Seven hearers and two Buddhas, differentiated by nine faculties.

論曰：居無學位聖者有九，謂七聲聞及二覺者。退法等五不動分二，後先別故，名七聲聞。獨覺、大覺名二覺者。由下下等九品根異，令無學聖成九差別。學無學位有七聖者，一切聖者皆此中攝：一隨信行、二隨法行、三信解、四見至、五身證、六慧解脫、七俱解脫。依何立七？事別有幾？頌曰：

The treatise says: The holy persons who abide in the stage of no-more-learning are nine, namely seven hearers and two kinds of awakened ones. The five from the one who can fall back to the unshakable, with the unshakable divided in two according to later and earlier, are called seven hearers. The solitary realizer and the great awakened one are called two awakened ones. By the differences of nine grades of faculty from the lowest of the low and so on, the holy of no-more-learning become nine kinds. In the stages of learning and no-more-learning there are seven holy persons, and all holy persons are included in them: first, the one who follows faith; second, the one who follows the Dharma; third, the one liberated by faith; fourth, the one who has attained seeing; fifth, the body-witness; sixth, the one liberated by wisdom; seventh, the one liberated in both ways. On what are the seven based? How many distinct things are there? The verse says:

加行根滅定，解脫故成七，

Seven are established by preparatory practice, faculty, cessation absorption and liberation;

此事別唯六，三道各二故。

the distinct things are only six, since the three paths each have two.

論曰：依加行異立初二種，謂依先時隨他及法於所求義修加行故，立隨信行、隨法行名。依根不同立次二種，謂依鈍利信慧根增，如次名為信解、見至。依得滅定立身證名，由身證得滅盡定故。依解脫異立後二種，謂依唯慧離煩惱障者立慧解脫，依兼得定離解脫障者立俱解脫。此名雖七事別唯六，謂見道中有二聖者，一隨信行、二隨法行，此至修道別立二名，一信解、二見至，此至無學復立二名，謂時解脫、不時解脫。應知此中一隨信行根故成三，謂下中上；性故成五，謂退法等；道故成十五，謂八忍七智？離染故成七十三，謂具縛離八地染；依身故成九，謂三洲、欲天。若根、性、道、離染、依身相乘，合成一億四萬七千八百二十五種。隨法行等如理應思。何等名俱及慧解脫？頌曰：

The treatise says: The first two kinds are established by differences of preparatory practice, namely the names follower of faith and follower of the Dharma are established according to whether one first follows others or the Dharma in practising for the meaning sought. The next two kinds are established by differing faculties, namely according to dull and sharp, faith or wisdom increasing, they are called liberated by faith and attained to seeing respectively. The name body-witness is established by attaining the cessation absorption, since one realizes the cessation absorption with the body. The last two kinds are established by differences of liberation: the one liberated by wisdom is established as one who detaches from the obstruction of afflictions by wisdom alone, and the one liberated in both ways is established as one who detaches from the obstruction of liberation by also having attained absorption. Although the names are seven, the distinct things are only six: in the path of seeing there are two holy persons, the follower of faith and the follower of the Dharma; up to the path of cultivation two names are separately established, the one liberated by faith and the one who has attained seeing; and up to no-more-learning two further names are established, namely liberated in time and liberated not in time. One should know that here the follower of faith becomes three by faculty, namely lower, middle and superior; five by nature, namely the falling-back and the rest; fifteen by path, namely eight acceptances and seven knowledges; seventy-three by detachment, namely fully bound and detached from the eight realms; nine by body, namely the three continents and the desire-realm heavens. If faculty, nature, path, detachment and body are multiplied together, they come to one hundred and four million seven thousand eight hundred and twenty-five kinds. The follower of the Dharma and the rest should be considered accordingly. What are called liberated in both ways and liberated by wisdom? The verse says:

俱由得滅定，餘名慧解脫。

Those liberated in both ways attain the cessation absorption; the others are called liberated by wisdom.

論曰：諸阿羅漢得滅定者名俱解脫，由慧定力解脫煩惱解脫障故。所餘未得滅盡定者名慧解脫，但由慧力於煩惱障得解脫故。如世尊說：五煩惱斷不可牽引未名滿學。學無學位各由幾因於等位中獨稱為滿？頌曰：

The treatise says: Arhats who attain the cessation absorption are called liberated in both ways, because they are liberated from the obstruction of afflictions and the obstruction of liberation by the power of wisdom and absorption. The others who have not attained the cessation absorption are called liberated by wisdom, because they are liberated from the obstruction of afflictions only by the power of wisdom. As the World-Honored One said: The five afflictions are cut off and cannot be drawn in again, so one is not yet called full in learning. By how many causes is one singled out as full among those in the stages of learning and no-more-learning? The verse says:

有學名為滿，由根果定三；

The learner is called full through the three of faculty, fruit and absorption;

無學得滿名，但由根定二。

the no-more-learning obtains the name full only through the two of faculty and absorption.

論曰：學於學位獨得滿名，具由三因，謂根、果、定。有有學者但由根故亦得滿名，謂諸見至未離欲染。有有學者但由果故亦得滿名，謂信解不還未得滅盡定。有有學者由根果故亦得滿名，謂見至不還未得滅盡定。有有學者由果定故亦得滿名，謂諸信解得滅盡定。有有學者具由三故獨得滿名，謂諸見至得滅盡定。無有學者但由定故及根定故亦得滿名。諸無學者於無學位由根定二獨得滿名，無學位中無非果滿，故無由果亦立滿名。有但由根亦名為滿，謂不時解脫未得滅盡定。有但由定亦名為滿，謂時解脫得滅盡定。有具由二獨名為滿，謂不時解脫已得滅盡定。廣說諸道差別無量，謂世出世見修道等。略說幾道能遍攝耶？頌曰：

The treatise says: A learner alone obtains the name full in the learner stage through three causes, namely faculty, fruit and absorption. Some learners obtain the name full only by faculty, namely those who have attained seeing and have not yet detached from the defilement of desire. Some learners obtain the name full only by fruit, namely non-returners liberated by faith who have not yet attained the cessation absorption. Some learners obtain the name full by faculty and fruit, namely non-returners who have attained seeing and have not yet attained the cessation absorption. Some learners obtain the name full by fruit and absorption, namely those liberated by faith who have attained the cessation absorption. Some learners alone obtain the name full through all three, namely those who have attained seeing and have attained the cessation absorption. There are no learners who obtain it only by absorption, nor by faculty and absorption. Those who are no-more-learning alone obtain the name full in the stage of no-more-learning through the two of faculty and absorption; in the stage of no-more-learning there is nothing that is not full in fruit, so the name full is not established through fruit. Some are called full only through faculty, namely those liberated not in time who have not attained the cessation absorption. Some are called full only through absorption, namely those liberated in time who have attained the cessation absorption. Some alone are called full through both, namely those liberated not in time who have attained the cessation absorption. The varieties of paths, if described at length, are immeasurable, namely worldly and supramundane, the paths of seeing and cultivation, and so on. Briefly, how many paths can cover all? The verse says:

應知一切道，略說唯有四，

One should know that all paths, briefly speaking, are only four,

謂加行無間，解脫勝進道。

namely the path of preparation, the uninterrupted path, the path of liberation, and the path of surpassing progress.

論曰：加行道者，謂從此後無間道生。無間道者，謂此能斷所應斷障。解脫道者，謂已解脫所應斷障最初所生。勝進道者，謂三餘道。道義云何？謂涅槃路，乘此能往涅槃城故。或復道者，謂求所依，依此尋求涅槃果故。解脫、勝進如何名道？與道類同，轉上品故，或前前力至後後故、或能趣入無餘依故。道於餘處立通行名，以能通達趣涅槃故。此有幾種？依何建立？頌曰：

The treatise says: The path of preparation is that after which the uninterrupted path arises. The uninterrupted path is that which can cut off the obstruction to be cut off. The path of liberation is what first arises when the obstruction to be cut off has already been liberated from. The path of surpassing progress is the other three paths. What is the meaning of path? It is the road to nirvana, since riding on it one can go to the city of nirvana. Or a path is that which one seeks to rely on, because relying on it one seeks the fruit of nirvana. Why are liberation and surpassing progress called paths? Because they are of the same kind as the path and turn toward the superior, or because the power of the earlier ones reaches the later ones, or because they can lead into nirvana without remainder. In other places the path is given the name of the way of practice, because it can lead through to nirvana. How many kinds are there? On what are they established? The verse says:

通行有四種，樂依本靜慮，

There are four ways of practice: pleasant ones rely on the root meditative absorptions,

苦依所餘地，遲速鈍利根。

painful ones rely on other realms; slow and swift are by dull and sharp faculty.