俱舍論記 21.147

21.147

「住無學位至永盡遍知」者，釋第四句，約無學道說成。又《婆沙》六十三云「問：菩薩聖位成就幾耶？答：且見道中，有作是說：如預流向初五心頃全未成就，後十心頃如其次第二二剎那成就一二三四五種。復有說者，初七心頃全未成就，從集類智乃至滅類智忍成就一，謂色、無色界見苦、集所斷法斷遍知。從滅類智乃至道類智忍成就二，謂色、無色界見苦、集滅所斷法斷遍知。第四靜慮非欲界法斷對治故，於集、滅、道三法智時，不得欲界見所斷法斷三遍知。從初道類智乃至金剛喻定皆成就一，謂五順下分結盡遍知。」又云「應作是說：菩薩聖位決定不得色、無色界見道所斷法斷遍知及色愛盡遍知，總集斷故、無容修彼斷對治故。」解云：見道是道諦，總集斷故不得第六。無容修彼斷對治故，不得色愛盡遍知。問：獨覺云何？解云：應如超越聲聞依根本者說。

"[Those who] abide in the stage of non-learning... the comprehensive knowledge of permanent exhaustion": this explains the fourth line, explaining possession in terms of the path of non-learning. Furthermore, the *Mahāvibhāṣā*, fascicle 63, says: "Question: How many does a bodhisattva possess in the noble stage? Answer: First, in the path of seeing, some say: Just as in the first five mind-moments of the candidate for stream-enterer none at all are possessed, in the latter ten mind-moments, sequentially in every two moments, one, two, three, four, and five kinds are possessed. Others say: In the first seven mind-moments none at all are possessed; from the cognition of categories regarding the origin up to the receptivity to the cognition of categories regarding cessation, one is possessed, namely, the comprehensive knowledge of the abandonment of phenomena abandoned by seeing [the truths of] suffering and origin in the form and formless realms. From the cognition of categories regarding cessation up to the receptivity to the cognition of categories regarding the path, two are possessed, namely, the comprehensive knowledge of the abandonment of phenomena abandoned by seeing [the truths of] suffering, origin, and cessation in the form and formless realms. Because the fourth dhyāna is not the antidote to the abandonment of the phenomena of the sensual realm, at the times of the three cognitions of phenomena regarding origin, cessation, and path, one does not obtain the three comprehensive knowledges of the abandonment of phenomena abandoned by seeing in the sensual realm. From the initial cognition of categories regarding the path up to the vajropamasamādhi, all possess one, namely, the comprehensive knowledge of the exhaustion of the five lower-tier fetters." It also says: "One should state as follows: In the noble stage, a bodhisattva definitely does not obtain the comprehensive knowledge of the abandonment of phenomena abandoned by the path of seeing in the form and formless realms or the comprehensive knowledge of the exhaustion of form-attachment, because cessation is gathered collectively and because there is no opportunity to cultivate an antidote to those abandonments." Explanation: The path of seeing is the truth of the path; because cessation is gathered collectively, the sixth is not obtained. Because there is no opportunity to cultivate an antidote to those abandonments, the comprehensive knowledge of the exhaustion of form-attachment is not obtained. Question: What about a pratyekabuddha? Explanation: It should be stated as like a direct-transcending śrāvaka relying on a fundamental [absorption].