俱舍論記 20.80

20.80

「若色界繫至皆容緣故」者，釋第五、第六句。《婆沙》八十七云「色界見苦所斷法，八識所緣：一欲界見苦所斷他界緣遍行隨眠相應識、二欲界見集所斷他界緣遍行隨眠相應識、三欲界修所斷善識、四色界見苦所斷一切隨眠相應識、五色界見集所斷遍行隨眠相應識、六色界修所斷善及無覆無記識、七無色界修所斷善識、八類智品無漏識。」解云：欲修所斷善識，謂生得、加行。色修所斷善識，謂生得、加行。色修所斷無覆無記識，謂異熟生、威儀路識。無色修所斷善識，謂加行善識。問：何故欲界修斷無覆不緣上界，色界修斷無覆無記能緣下界？解云：無記力劣，下緣上難，故不緣上界。上緣下易，故能緣下界。問：若下緣上難，初定三識應不緣上。解云：雖緣上地，由同界故，所以得緣。欲、色界別，下不緣上。問：上緣下易，無色無覆應緣下界。解云：色無覆勝故，能緣下界。無色無覆劣故，不能緣下界。問：若色無覆勝，應能緣上界。解云：勝無色故，能緣下界。劣善染故，非緣上界。又問：如何得知無色修斷善識唯加行善？解云：以空處近分加行善心可能緣色五部所斷，餘生得等不能緣下。故《婆沙》八十七云「問：生得善識能緣何法？答：欲、色界者，能緣三界及無漏一切法。無色界者，能緣自、上地有漏、無漏一切法及虛空。問：加行善識能緣何法？答：欲、色界者，能緣三界及無漏一切法。無色界者，能緣自、上地有漏、無漏一切法及虛空，并次下地有漏法。」《婆沙》無色生得善識不言緣下有漏，加行善識即言緣下有漏。以此故知，唯無色界加行善識能緣色界見苦所斷。問：因論生論。《婆沙》言無色界生得善識、加行善識，俱云能緣自、上地有漏、無漏一切法及與虛空。緣自、上地有漏法及緣虛空，此義可知。何者是無漏一切法？解云：《婆沙》言無漏一切法者，少分一切，隨其所應。謂自、上地有漏法上擇滅、非擇滅，及一切類智品道，并一切類智品上非擇滅。故《婆沙》八十四云「第四解脫，緣四無色及彼因、彼滅一切類智品，若四無色及類智品，非擇滅并虛空，若謂一物若謂多物，一切皆緣（第五第六第七解脫，准此可知）。」准《婆沙》文，擇滅唯緣自、上地有漏法上擇滅。若非擇滅，通緣自、上、下地類智品上非擇滅。色界見集所斷及修所斷，各八識緣，准釋應知。

"If [phenomena] bound to the form realm... because all are capable of being objects of cognition": this explains the fifth and sixth lines. Fascicle 87 of the Vibhāṣā states: "Phenomena abandoned by seeing duḥkha in the form realm are objects of eight cognitions: 1. the cognition associated with universal anusayas bound to the desire realm that cognize other realms, abandoned by seeing duḥkha; 2. the cognition associated with universal anusayas bound to the desire realm that cognize other realms, abandoned by seeing samudaya; 3. the wholesome cognition abandoned by cultivation in the desire realm; 4. the cognition associated with all anusayas abandoned by seeing duḥkha in the form realm; 5. the cognition associated with universal anusayas abandoned by seeing samudaya in the form realm; 6. the wholesome and morally undefined undefiled cognitions abandoned by cultivation in the form realm; 7. the wholesome cognition abandoned by cultivation in the formless realm; and 8. the anāsrava cognition of the category of anvaya-jñāna." The explanation says: The wholesome cognition abandoned by cultivation in the desire realm refers to innate and preparatory [cognitions]. The wholesome cognition abandoned by cultivation in the form realm refers to innate and preparatory [cognitions]. The morally undefined undefiled cognition abandoned by cultivation in the form realm refers to vipāka-ja and iryāpatha cognitions. The wholesome cognition abandoned by cultivation in the formless realm refers to the preparatory wholesome cognition. Question: Why is it that the undefiled [cognition] abandoned by cultivation in the desire realm does not cognize the higher realm, while the morally undefined undefiled [cognition] abandoned by cultivation in the form realm can cognize the lower realm? Explanation: Undefined [states] have weak power; for a lower [level] to cognize a higher [level] is difficult, so it does not cognize the higher realm. For a higher [level] to cognize a lower [level] is easy, so it can cognize the lower realm. Question: If for a lower to cognize a higher is difficult, the three cognitions of the first dhyāna should not cognize the higher [stages]. Explanation: Although they cognize higher stages, because they belong to the same realm, they are thus able to cognize [them]. The desire and form realms are distinct, so the lower does not cognize the higher. Question: Since for a higher to cognize a lower is easy, the undefiled [cognitions] of the formless realm should cognize the lower realm. Explanation: Because the undefiled of the form realm is superior, it can cognize the lower realm. Because the undefiled of the formless realm is inferior, it cannot cognize the lower realm. Question: If the undefiled of the form realm is superior, it should be able to cognize the higher realm. Explanation: It is superior to the formless realm, so it can cognize the lower realm. It is inferior to the wholesome and defiled, so it does not cognize the higher realm. Another question: How is it known that the wholesome cognition abandoned by cultivation in the formless realm is only preparatory wholesome? Explanation: Because the preparatory wholesome mind of the preliminary stage of the ākāśānantyāyatana is able to cognize [what is] abandoned by the five categories in the form realm, whereas the remaining innate and other [minds] cannot cognize lower [realms]. Thus fascicle 87 of the Vibhāṣā states: "Question: What phenomena can an innate wholesome cognition cognize? Answer: In the desire and form realms, it can cognize the three realms and all anāsrava phenomena. In the formless realm, it can cognize all sāsrava and anāsrava phenomena of its own and higher stages, as well as space (ākāśa). Question: What phenomena can a preparatory wholesome cognition cognize? Answer: In the desire and form realms, it can cognize the three realms and all anāsrava phenomena. In the formless realm, it can cognize all sāsrava and anāsrava phenomena of its own and higher stages, as well as space, plus sāsrava phenomena of the immediately preceding lower stage." The Vibhāṣā does not say that the innate wholesome cognition of the formless realm cognizes lower sāsrava [phenomena], but it states that the preparatory wholesome cognition cognizes lower sāsrava [phenomena]. Based on this, it is known that only the preparatory wholesome cognition of the formless realm can cognize what is abandoned by seeing duḥkha in the form realm. Question: Arising from this discussion: the Vibhāṣā says that the innate wholesome cognition and preparatory wholesome cognition of the formless realm both can cognize all sāsrava and anāsrava phenomena of their own and higher stages as well as space. That they cognize sāsrava phenomena of their own and higher stages and cognize space is clear in meaning. What constitutes 'all anāsrava phenomena'? Explanation: When the Vibhāṣā speaks of 'all anāsrava phenomena', it means a partial 'all', according to what is applicable: namely, the pratisamkhyā-nirodha and apratisamkhyā-nirodha upon the sāsrava phenomena of their own and higher stages, all the paths of the category of anvaya-jñāna, as well as apratisamkhyā-nirodha upon all [paths of] the category of anvaya-jñāna. Thus fascicle 84 of the Vibhāṣā states: "The fourth vimokṣa cognizes the four formless [absorptions] and their causes, their cessations, all categories of anvaya-jñāna, the apratisamkhyā-nirodha of the four formless [absorptions] and of the categories of anvaya-jñāna, as well as space; whether conceived as one entity or as multiple entities, it cognizes all of them (the fifth, sixth, and seventh vimokṣas are to be understood accordingly)." Relying on the text of the Vibhāṣā, pratisamkhyā-nirodha cognizes only the pratisamkhyā-nirodha upon sāsrava phenomena of its own and higher stages. As for apratisamkhyā-nirodha, it universally cognizes the apratisamkhyā-nirodha upon the categories of anvaya-jñāna of its own, higher, and lower stages. What is abandoned by seeing samudaya and what is abandoned by cultivation in the form realm are each cognized by eight cognitions, as should be understood in accordance with this explanation.