俱舍論記 17.89

17.89

「身語七支至皆得成就」者，釋第九、第十句。身、語七支生無色界及無想天，但容成就，必不現行。謂聖有情生無色界，成就過、未無漏律儀。生無想天有情，必成過、未第四靜慮靜慮律儀。然聖有情於過去生，隨依何地所依止身，曾起曾滅無漏律儀，今生無色時，成彼過去無漏律儀。若無曾起，不成過去。若未來世無漏律儀，今生無色，應依欲界、四定五地身，無漏律儀皆得成就。故《正理》云「二處皆無現起義者，無色唯有四蘊性故。無想有情無定心故，律儀必託大種、定心，二處互無，故不現起（已上論文）。」應知生無色界聖者，未來定成五地，過去不定。故《婆沙》一百三十四云「世尊弟子生無色界，若阿羅漢，唯成就未來五地大種所造無漏色，非現在，不起故；非過去，已捨故。若不還者，亦成就未來五地大種所造無漏色，非現在，不起故；過去不定，依五地身起有多少、或全無故。由此應說：或有學者生無色界，成就未來五地依戒，過去全無。謂先依欲界、四靜慮身，於第三果及第四向，諸無漏道未起未滅，從彼命終生無色界。或有學者生無色界，成就未來五、過去一。謂先欲界四靜慮時，隨依一身，於第三果或第四向，諸無漏道已起、已滅，從彼命終生無色界。或有學者生無色界，成就未來五、過去二。謂先欲界、四靜慮時，隨依二身，於第三果或第四向，諸無漏道已起、已滅，從彼命終生無色界。或有學者生無色界，成就未來五、過去三。謂先欲界、四靜慮時，隨依三身，於第三果或第四向，諸無漏道已起、已滅，從彼命終生無色界。或有學者生無色界，成就未來五、過去四。謂先欲界、四靜慮時，隨依四身，於第三果或第四向，諸無漏道已起、已滅，從彼命終生無色界。或有學者生無色界，成就未來五、過去五。謂具依欲界、四靜慮身，於第三果或第四向，諸無漏道已起、已滅，從彼命終生無色界。有作是說：無有學者生無色界不成就過去色，以彼先在欲、色界時，於第三果或第四向必已起、已滅方命終故。是故本論說言：若諸學者生無色界，成就過去、未來所造色。若於彼得阿羅漢果，成就未來所造色，非過去所造色。若謂不爾，本論應說學者生無色界，有不成就過去所造色。」又《婆沙》一百三十二亦有兩說云「問：亦有學者生無色界，不成就過去所造色。謂彼先在欲、色界時，未起未滅諸無漏道，命終生無色界，都不成就過去所造色。如何乃說若諸學者生無色界，成就過去所造色耶？答：依成就者作如是說。謂有學者先欲、色界已起已滅諸無漏道，彼成就過去所造色故。有說：彼在欲色界時，必已起已滅諸無漏道，如勝進、道必起現前，無有住果而命終故。」又《婆沙》一百二十二亦有兩說云「問：若諸學者以世俗道得不還果，曾不現起無漏律儀便生無色，彼云何成就過去身無表業？若不成就，何故此文作如是說：若諸學者生無色界，成就過去身無表耶？有作是說：亦有學者生無色界，不成就過去身無表業。然此文中但依成就者說，是以無過。有餘師說：得聖果已，必起勝果聖道現前。故諸學者生無色界，必定成就過去身無表業。」

"The seven physical and vocal factors... are all attained" explains the ninth and tenth lines. When beings are born in the formless realm or in the Heaven without Conception, the seven physical and vocal factors can only be attained; they definitely do not become manifest. That is to say, noble beings born in the formless realm possess the past and future uncontaminated discipline. Beings born in the Heaven without Conception necessarily possess the past and future dhyāna-discipline of the fourth dhyāna. However, in past lives, depending on whatever stage the physical support was based upon, when a noble being once generated and then ceased uncontaminated discipline, now upon being born into the formless realm they possess that past uncontaminated discipline. If they never generated it before, they do not possess the past one. As for future uncontaminated discipline, if they are now born into the formless realm, depending on a physical support of the five stages—the desire realm and the four dhyānas—uncontaminated disciplines are all attained. Therefore the Nyāyānusāra states: "The reason why there is no manifest arising in either place is that the formless realm is of the nature of only four aggregates. Because beings without conception lack a concentrated mind, and discipline necessarily relies on the great elements and a concentrated mind, each lacking one of the two, they do not arise manifestly (end of treatise citation)." One should know that for a noble one born in the formless realm, future [discipline] is definitely possessed across the five stages, while the past is undetermined. Hence the Mahāvibhāṣā, fascicle 134, states: "When a disciple of the World-Honoured One is born in the formless realm, if he is an arhat, he possesses only the uncontaminated form created by the great elements of the five future stages, not the present, because it does not arise; nor the past, because it has already been abandoned. If he is a non-returner, he also possesses the uncontaminated form created by the great elements of the five future stages, not the present, because it does not arise; the past is undetermined, because depending on a physical support of the five stages, the arisings vary in quantity or are entirely absent. From this it should be stated: there are some trainees who, being born in the formless realm, possess the discipline based on the five future stages, with none in the past. This refers to those who previously, relying on a body in the desire realm or four dhyānas, while in the third fruit or fourth directional stage, had uncontaminated paths that had not yet arisen or ceased, and passing away from there were born into the formless realm. Or there are trainees who, being born into the formless realm, possess five future and one past. This refers to those who previously, at the time of the desire realm or four dhyānas, relying on any one body, in the third fruit or fourth directional stage, had uncontaminated paths already arisen and ceased, and passing away from there were born into the formless realm. Or there are trainees who, being born into the formless realm, possess five future and two past... possess five future and three past... possess five future and four past... Or there are trainees who, being born into the formless realm, possess five future and five past. This refers to those who fully relied on bodies of the desire realm and the four dhyānas, and in the third fruit or fourth directional stage, had uncontaminated paths already arisen and ceased, and passing away from there were born into the formless realm. There are some who say: There are no trainees born into the formless realm who do not possess past form, because while previously in the desire or form realms, in the third fruit or fourth directional stage, [the path] must have already arisen and ceased before they passed away. Therefore the fundamental treatise states: 'If trainees are born into the formless realm, they possess past and future created form. If they attain the fruit of an arhat there, they possess future created form, but not past created form.' If this were not so, the fundamental treatise should say that of trainees born into the formless realm, some do not possess past created form." Furthermore, the Mahāvibhāṣā, fascicle 132, also gives two explanations: "Question: Are there also trainees born into the formless realm who do not possess past created form? Namely, those who previously, while in the desire or form realms, had not yet generated or ceased any uncontaminated paths, and passing away were born into the formless realm, possessing no past created form at all. Why then does it say: 'If trainees are born into the formless realm, they possess past created form'? Answer: It is spoken thus with reference to those who do possess it. Namely, there are trainees who previously in the desire or form realms had already generated and ceased uncontaminated paths, and they possess past created form. Some say: When they were in the desire or form realms, they must have already generated and ceased uncontaminated paths; just as the path of superior progress must arise and become manifest, none pass away while merely abiding in the fruit." Furthermore, the Mahāvibhāṣā, fascicle 122, also gives two explanations: "Question: If trainees attain the fruit of a non-returner through the mundane path, and without ever manifesting uncontaminated discipline are born into the formless realm, how could they possess past bodily non-informative karma? If they do not possess it, why does this text say: 'If trainees are born into the formless realm, they possess past bodily non-informative [karma]'? Some say: There are also trainees born into the formless realm who do not possess past bodily non-informative karma. However, this text speaks only with reference to those who possess it, so there is no fault. Other masters say: Having attained the noble fruit, the noble path of the superior fruit must manifest. Therefore, all trainees born into the formless realm definitely possess past bodily non-informative karma."