俱舍論記 23.40

23.40

「忍初安足至不修彼行相」者，此明忍位初、後能修念住、行相，漸近見道似見道故，故初、後忍皆唯法念。故《婆沙》一百八十八云「問：何故初忍及增長位皆唯法念住現在修耶？答：以忍近見道故，與見道相似，如見道中唯法念住現在修，忍亦爾（已上論文）。」由曾修故，傍修餘諦念住、行相。然於增進略所緣時，隨略彼所緣不修彼行相。由心欣欲引得令生，減略所緣心有所捨，故不能修。若略所緣即不修行，未至減緣行具能修故。故《正理》云「差別說者，略所緣時，隨略彼所緣，不修彼行相。謂具緣四，具修十六。若緣三、二、一，修十二、八、四（已上論文）。」言增進者，重緣已去名為增進。或略緣、行已去名增進。

Regarding 'When Forbearances first establish their footing... they do not cultivate those aspects': this explains the applications of mindfulness and aspects that can be cultivated in the initial and subsequent stages of Forbearances (kṣānti). As they gradually approach the path of seeing and resemble the path of seeing, both initial and subsequent Forbearances cultivate solely the mindfulness of dharmas. Hence the Vibhāṣā (fascicle 188) says: 'Question: Why is it that in both the initial Forbearance and the stage of increase, only the application of mindfulness to dharmas is cultivated in the present? Answer: Because Forbearance is close to the path of seeing and resembles the path of seeing; just as in the path of seeing only the application of mindfulness to dharmas is cultivated in the present, so it is with Forbearance' (end of śāstra passage). Because of prior cultivation, it laterally cultivates the applications of mindfulness and aspects of the remaining truths. However, in the stage of progression, when curtailing the objects of observation, according as it curtails those objects of observation, it does not cultivate those aspects. Because the mind's aspiration draws forth and causes [them] to arise, in curtailing the objects of observation the mind abandons something, and therefore cannot cultivate [them]. If it curtails the objects of observation, it does not cultivate those aspects, whereas before reaching the curtailing of objects, it can cultivate the aspects in full. Hence the Nyāyānusāra says: 'Speaking of distinctions, when curtailing the objects of observation, according as it curtails those objects of observation, it does not cultivate those aspects. That is, observing four in full, it cultivates sixteen in full. If it observes three, two, or one, it cultivates twelve, eight, or four' (end of śāstra passage). What is called 'progression' refers to the stage from repeated observation onward. Alternatively, from the curtailing of objects and aspects onward is called progression.