分別賢聖品第六(八十三頌)
Chapter 6: Distinguishing the Noble Ones (83 verses)
已說煩惱斷， 由見諦修故，
見道唯無漏， 修道通二種。
諦四名已說， 謂苦集滅道，
彼自體亦然， 次第隨現觀。
苦由三苦合， 如所應一切，
可意非可意， 餘有漏行法。
彼覺破便無， 慧析餘亦爾，
如瓶水世俗， 異此名勝義。
將趣見諦道， 應住戒勤修，
聞思修所成， 謂名俱義境。
具身心遠離， 無不足大欲，
謂已得未得， 多求名所無。
治相違界三， 無漏無貪性，
四聖種亦爾， 前三唯喜足。
三生具後業， 為治四愛生，
我所我事欲， 暫息永除故。
入修要二門， 不淨觀息念，
貪尋增上者， 如次第應修。
為通治四貪， 且辯觀骨瑣，
廣至海復略， 名初習業位，
除足至頭半， 名為已熟修，
繫心在眉間， 名超作意位。
無貪性十地， 緣欲色人生，
不淨自世緣， 有漏通二得。
息念慧五地， 緣風依欲身，
二得實外無， 有六謂數等。
入出息隨身， 依二差別轉，
情數非執受， 等流非下緣。
依已修成止， 為觀修念住，
以自相共相， 觀身受心法。
自性聞等慧， 餘相雜所緣，
說次第隨生， 治倒故唯四。
彼居法念住， 總觀四所緣，
修非常及苦， 空非我行相。
從此生煖法， 具觀四聖諦，
修十六行相， 次生頂亦然。
如是二善根， 皆初法後四，
次忍唯法念， 下中品同頂。
上唯觀欲苦， 一行一剎那，
世第一亦然， 皆慧五除得。
此順決擇分， 四皆修所成，
六地二或七， 依欲界身九，
三女男得二， 第四女亦爾。
聖由失地捨， 異生由命終，
初二亦退捨， 依本必見諦，
捨已得非先， 二捨性非得。
煖必至涅槃， 頂終不斷善，
忍不墮惡趣， 第一入離生。
轉聲聞種性， 二成佛三餘，
麟角佛無轉， 一坐成覺故。
前順解脫分， 速三生解脫，
聞思成三業， 殖在人三洲。
世第一無間， 即緣欲界苦，
生無漏法忍， 忍次生法智，
次緣餘界苦， 生類忍類智，
緣集滅道諦， 各生四亦然。
如是十六心， 名聖諦現觀，
此總有三種， 謂見緣事別，
皆與世第一， 同依於一地。
忍智如次第， 無間解脫道，
前十五見道， 見未曾見故。
名隨信法行， 由根鈍利別，
具修惑斷一， 至五向初果。
斷次三向二， 離八地向三，
至第十六心， 隨三向住果，
名信解見至， 亦由鈍利別。
諸得果位中， 未得勝果道，
故未起勝道， 名住果非向。
地地失德九， 下中上各三，
未斷修斷失， 住果極七返。
斷欲三四品， 三二生家家，
斷至五二向， 斷六一來果，
斷七或八品， 一生名一間，
此即第三向， 斷九不還果。
此中生有行， 無行般涅槃，
上流若雜修， 能往色究竟，
超半超遍歿， 餘能往有頂，
行無色有四， 住此般涅槃。
行色界有九， 謂三各分三，
業惑根有殊， 故成三九別。
立七善士趣， 由上流無別，
善惡行不行， 有往無還故。
經欲界生聖， 不往餘界生，
此及往上生， 無練根并退。
先雜修第四， 成由一念雜，
為受生現樂， 及遮煩惱退。
由雜修五品， 生有五淨居，
得滅定不還， 轉名為身證。
上界修惑中， 斷初定一品，
至有頂八品， 皆阿羅漢向。
第九無間道， 名金剛喻定，
盡得俱盡智， 成無學應果。
有頂由無漏， 餘由二離染，
聖二離八修， 各二離繫得。
無漏未至道， 能離一切地，
餘八離自上， 有漏離次下。
近分離下染， 初三後解脫，
根本或近分， 上地唯根本。
世無間解脫， 如次緣下上，
作麁苦障行， 及靜妙離三。
不動盡智後， 必起無生智，
餘盡或正見， 此應果皆有。
淨道沙門性， 有為無為果，
此有八十九， 解脫道及滅。
五因立四果， 捨曾得勝道，
集斷得八智， 頓修十六行。
世道所得斷， 聖所得雜故，
無漏得持故， 亦名沙門果。
所說沙門性， 亦名婆羅門，
亦名為梵輪， 真梵所轉故。
於中唯見道， 說名為法輪，
由速等似輪， 或具輻等故。
三依欲後三， 由上無見道，
無聞無緣下， 無厭及經故。
阿羅漢有六， 謂退至不動，
前五信解生， 總名時解脫。
後不時解脫， 從前見至生，
有是先種性， 有後練根得。
四從種性退， 五從果非先，
學異生亦六， 練根非見道。
應知退有三， 已未得受用，
佛唯有最後， 利中後鈍三。
一切從果退， 必得不命終，
住果所不為， 慚增故不作。
練根無學位， 九無間解脫，
久習故學一， 無漏依人三。
無學依九地， 有學但依六，
捨果勝果道， 唯得果道故。
七聲聞二佛， 差別由九根，
加行根滅定， 解脫故成七。
此事別唯六， 三道各二故，
俱由得滅定， 餘名慧解脫。
有學名為滿， 由根果定三，
無學得滿名， 但由根定二。
應知一切道， 略說唯有四，
謂加行無間， 解脫勝進道。
通行有四種， 樂依本靜慮，
苦依所餘地， 遲速鈍利根。
覺分三十七， 謂四念住等，
覺謂盡無生， 順此故名分。
此實事唯十， 謂慧勤定信，
念喜捨輕安， 及戒尋為體。
四念住正斷， 神足隨增上，
說為慧勤定， 實諸加行善。
初業順決擇， 及修見道位，
念住等七品， 應知次第增。
七覺八道支， 一向是無漏，
三四五根力， 皆通於二種。
初靜慮一切， 未至除喜根，
二靜慮除尋， 三四中除二。
前三無色地， 除戒前二種，
於欲界有頂， 除覺及道支。
證淨有四種， 謂佛法僧戒，
見三得法戒， 見道兼佛僧。
法謂三諦全， 菩薩獨覺道，
信戒二為體， 四皆唯無漏。
學有餘縛故， 無正脫智支，
解脫為無為， 謂勝解惑滅。
有為無學支， 即二解脫蘊，
正智如覺說， 謂盡無生智。
無學心生時， 正從障解脫，
道唯正滅位， 能令彼障斷。
無為說三界， 離界唯離貪，
斷界斷餘結， 滅界滅彼事。
厭緣苦集慧， 離緣四能斷，
相對互廣狹， 故應成四句。
Having explained the ending of afflictions through the practice of seeing and cultivating the Truths, it is noted that the Path of Seeing is exclusively non-leaking (undefiled), whereas the Path of Cultivation encompasses both leaking and non-leaking aspects.
The four Truths have already been described: Suffering, Origin, Cessation, and the Path. Their own nature is also as such, and their sequence follows the actual realization. Suffering is composed of the three types of suffering, including everything that corresponds to it: pleasant, unpleasant, and all other remaining conditioned phenomena that are subject to leaking. When one is aware of these, they vanish; wisdom analyzes the others in the same way. This is like the conventional labels of "bottle" or "water"; anything distinct from this is called Ultimate Truth.
To enter the Path of Seeing, one should abide in the precepts and practice diligently. This is accomplished through hearing, reflecting, and meditating, which refer to the spheres of names, associated conditions, and objects. One must possess physical and mental detachment, free from excessive desires and dissatisfaction; "desire" refers to the craving for what has not yet been attained, while "multiple seeking" refers to what one has already attained.
The three antidotes to the conflicting realms have a non-leaking, non-greedy nature, as do the four Noble Foundations. The first three involve only satisfaction. The three births possess the subsequent karma, intended to counteract the four births of craving: the desire for the self and the desires concerning one's own affairs are temporarily quelled and then permanently eradicated.
To enter the Path of Cultivation, there are two primary gates: the contemplation of impurity and mindfulness of breathing. Those with excessive greed and discursive thinking should practice these in sequence. To thoroughly counteract the four types of craving, one practices the contemplation of the bone skeleton, expanding it to the sea and then contracting it—this is known as the stage of initial practice. When one removes the feet and practices up to the mid-section of the head, this is called the stage of already-skilled practice. Fixing the mind between the eyebrows is called the stage of surpassing attention.
The non-greedy nature is present in the ten stages, relating to the desires of the sense-desire realm and the form realm. The contemplation of impurity itself relates to worldly conditions and is considered leaking, encompassing both types of attainment. Mindfulness of breathing and wisdom exist in five stages, relating to the wind-breath and depending on the desire-realm body. The two attainments are not externally real; there are six types, such as counting.
Inhaling and exhaling follow the body and transition based on two differences. The counting of sensations is not a grasping/sustained state; it is a flowing-forth that does not take the lower realms as an object. Having already cultivated concentration, one proceeds to cultivate the foundations of mindfulness to observe the body, sensations, mind, and phenomena through their own characteristics and general characteristics.
The wisdom of hearing and so on constitutes the nature, while the other characteristics are mixed objects of focus. The sequence is explained as following the order of emergence, consisting of only four to counteract errors. Abiding in the foundation of mindfulness of phenomena, one comprehensively observes the four objects of focus, cultivating the aspects of impermanence, suffering, emptiness, and non-self.
From this arises the Warmth stage, which fully observes the four Noble Truths and cultivates the sixteen aspects. The Peak stage arises next, which is similar. These two roots of goodness consist of one method at the beginning and four at the end. The subsequent Patience stage consists only of the foundation of phenomena; its lower and middle grades are like the Peak stage. The upper grade observes only the suffering of the desire realm, consisting of one aspect and one moment. The Supreme Worldly stage is also like this; all five types of wisdom are present, excluding attainment.
This constitutes the "Partaking of Certainty." All four are accomplished through meditation. They are based on six stages and two or seven. Based on the nine types of desire-realm bodies, three types (female and male) attain two, and the fourth (female) is likewise. The noble ones abandon these through losing the stage, while ordinary beings do so through the termination of life. The first two can also be retreated from. Relying on the base, one will certainly see the Truths; once abandoned, what is attained is not primordial. The two types of abandonment have a nature that is not an attainment.
One who reaches Warmth will certainly attain Nirvana. One who reaches Peak will never cut off their roots of goodness. One who reaches Patience will not fall into the evil realms. The Supreme Worldly stage enters the departure from birth.
One can transition from the Shravaka lineage; two become Buddhas, and three remain otherwise. The Pratyekabuddha ("rhinoceros horn") and the Buddha have no transition, as they attain enlightenment in a single sitting.
The preceding "Partaking of Liberation" leads to liberation within three quick births. The three types of karma formed through hearing and reflecting are planted in the three continents of the human realm.
Immediately following the Supreme Worldly stage, one focuses on the suffering of the desire realm, giving rise to the non-leaking Truth-Patience. Following Patience, Truth-Wisdom arises. Next, focusing on the suffering of the remaining realms, Class-Patience and Class-Wisdom arise. Focusing on the Truths of Origin, Cessation, and the Path, each gives rise to four, which is also the case.
These sixteen moments are called the Realization of the Noble Truths. This is collectively of three types, referred to as the distinction between seeing and focusing on objects, all of which depend on the same stage as the Supreme Worldly stage.
Patience and Wisdom are, in sequence, the Path of Immediate Realization and the Path of Liberation. The first fifteen are the Path of Seeing, as they see what has not been seen before. They are named according to the Faith-follower and Dharma-follower based on whether the faculties are dull or sharp. Having fulfilled the cultivation of the first stage of broken afflictions, one heads toward the first fruit.
Having broken the next three, one heads toward the second fruit. Having departed from the eight stages, one heads toward the third. Reaching the sixteenth moment, one follows the three to abide in the fruit, known as Faith-attainer or View-attainer, also due to the distinction between dull and sharp faculties.
Among the stages of attaining the fruits, because one has not yet obtained the path to the superior fruit and has not yet initiated the superior path, one is said to be abiding in the fruit, not heading toward it. In each stage, there are nine types of loss of virtue—three lower, three middle, and three upper. Before breaking the afflictions of the Path of Cultivation, one abides in the fruit with a maximum of seven returns.
Breaking the first three or four grades of the desire realm leads to the Home-to-Home state of three or two births. Breaking up to the fifth leads to the direction of the second. Breaking the sixth leads to the Once-Returner fruit. Breaking the seventh or eighth grade is called One-Interval, which is the direction of the third fruit. Breaking the ninth leads to the Non-Returner fruit.
Among these, there is birth, action, and passing into Nirvana without action. The "Upstream-flow" refers to those who practice mixed meditation, capable of traveling to the Realm of Form's Peak. There are those who surpass halfway, those who surpass completely, and others capable of traveling to the Peak of Existence. Practice in the Formless Realm has four types, where one abides and passes into Nirvana.
Practice in the Form Realm has nine types, referred to as three, each divided into three. Because karma, afflictions, and faculties differ, they form three sets of nine distinctions. Seven "Good Person" destinations are established. Because the Upstream-flow has no distinctions, and because virtuous and evil actions do not function, there is travel without return.
One who becomes a noble one in the desire realm does not go to be born in other realms. This, along with traveling to be born in higher realms, involves no honing of faculties nor retreat. Previously mixing the fourth meditation, the completion occurs through one moment of mixing, intended for the joy of birth and manifestation, and to block the retreat of afflictions.
Through mixing the five grades, one is born in the five Pure Abodes. Having attained the Cessation-Meditation and Non-Returner status, one is renamed as "Body Witness." Among the afflictions of the higher realms, breaking the first grade of the first meditation up to the eighth grade of the Peak of Existence are all paths toward Arhatship. The ninth moment of the Path of Immediate Realization is called the Diamond-like Concentration. Having attained the wisdom of exhaustion and the wisdom of non-arising, one becomes an Arhat of no-more-learning.
The Peak of Existence relies on the non-leaking; the others rely on the two types of liberation from stains. The noble ones have two types of liberation from the eight types of cultivation, each attained through the two types of detachment. The non-leaking path-not-yet-arrived can detach from all stages. The other eight detach from their own higher stages; the leaking detach from the next lower stage.
Near-proximity detachment is from lower stains. The first three are the latter liberation; the fundamental or near-proximity, the higher stage is only fundamental. The worldly immediate and liberation paths focus on the lower and higher respectively, practicing the aspects of coarseness, suffering, and obstruction, and the three of stillness, excellence, and separation.
After the unmoving wisdom of exhaustion, one must give rise to the wisdom of non-arising. The others possess exhaustion or Right View. All Arhats possess these. The pure path is the nature of the renunciant, a result that is conditioned and unconditioned. There are eighty-nine of these, including the Path of Liberation and Cessation.
Through five causes, four fruits are established. Abandoning the previously attained superior path, gathering the eight types of wisdom of abandonment, and simultaneously cultivating the sixteen aspects. Because the abandonment attained by the worldly path is mixed with that attained by the noble path, and because the non-leaking attainment is held, it is also called the fruit of the renunciant.
The mentioned nature of the renunciant is also called Brahmin, and also called the Wheel of Dharma, as it is turned by the true Brahma. Among these, only the Path of Seeing is called the Wheel of Dharma, because its speed is like a wheel, or because it possesses spokes and so on.
The three rely on the desire realm and the three that follow, because there is no Path of Seeing in the higher realms, and because there is no hearing, no focusing on the lower, no weariness, and no scripture. There are six types of Arhats, referred to as "retreating" up to "unmoving." The first five arise from faith-understanding and are collectively called "time-liberated." The last is "non-time-liberated," arising from the previous "attainer of view." Some have the prior lineage, others attain it later through honing faculties.
Four retreat from the lineage; the fifth does not retreat from the fruit previously attained. Learners and ordinary beings are also six types; honing faculties is not the Path of Seeing. One should know there are three types of retreating: already attained, not yet attained, and utilization. The Buddha has only the last. There are three types of dull faculties in the latter part of the sharp.
Everything retreats from the fruit, but one will certainly attain it and not die. What one does while abiding in the fruit is not performed; one does not act because shame increases. Honing faculties in the stage of no-more-learning involves nine paths of immediate realization and liberation. Through long practice, one is a learner; the non-leaking relies on three human states.
No-more-learning relies on nine stages; learners only rely on six. One abandons the fruit and the path to the superior fruit, because one only attains the path of the fruit.
The seven Shravakas and two Buddhas are distinguished by nine faculties. Because of the preparation, faculties, and cessation-meditation, they become seven through liberation. The distinction in these is only six, as each of the three paths has two. Both are due to the attainment of cessation-meditation; the others are called "wisdom-liberated."
The learner is called "full" due to three factors: faculties, fruit, and meditation. The one who has reached no-more-learning attains the name "full" due only to two: faculties and meditation.
One should know that all paths, in summary, are only four: the path of preparation, the path of immediate realization, the path of liberation, and the path of superior progress. There are four types of traversing: "pleasant" relies on fundamental meditation, "suffering" relies on the remaining stages, and there is the distinction of "slow" and "fast," and "dull" and "sharp" faculties.
There are thirty-seven factors of enlightenment, referred to as the four foundations of mindfulness, etc. Enlightenment is called the exhaustion and non-arising; because they follow this, they are called factors. In reality, these are only ten: wisdom, diligence, concentration, faith, mindfulness, joy, equanimity, lightness, precepts, and discursive thought as their essence.
The four foundations of mindfulness, right exertion, and the bases of miraculous power follow the increase of wisdom, diligence, and concentration; in reality, they are all skillful preparations. In the stages of initial practice, partaking of certainty, and the Path of Seeing, the seven sections starting with the foundations of mindfulness should be known to increase in sequence.
The seven factors of enlightenment and the eight-fold path are entirely non-leaking. The three, four, and five faculties and powers all encompass both types. The first meditation includes everything; the stage not-yet-arrived excludes the faculty of joy. The second meditation excludes discursive thought; the third and fourth exclude two. The first three stages of the formless realm exclude the precepts and the preceding two types. In the desire realm and the Peak of Existence, discursive thought and the path factors are excluded.
There are four types of confirmed purity: Buddha, Dharma, Sangha, and Precepts. Seeing the three leads to attaining Dharma and Precepts; seeing the Path includes the Buddha and Sangha. The Dharma refers to the three Truths in their entirety. For the path of the Bodhisattva and the Solitary Buddha, faith and precepts are the essence; all four are solely non-leaking.
Because the learner has remaining bonds, there is no factor of right liberation wisdom. Liberation is conditioned and unconditioned, referring to the eradication of superior understanding and afflictions. The conditioned no-more-learning factor is the two aggregates of liberation. Right wisdom is as described in enlightenment, referring to the wisdom of exhaustion and non-arising.
When the mind of no-more-learning arises, one is rightly liberated from obstructions. The path is solely the state of right cessation, which can cause those obstructions to be broken. Unconditioned existence is spoken of as three boundaries: departure from the boundary is only the departure from greed; breaking the boundary is breaking the remaining fetters; and the cessation boundary is the cessation of those matters.
Weariness focuses on the wisdom of suffering and origin. Detachment focuses on the four capable of breaking them. Because they are mutually broad and narrow in comparison, they should form four statements.