俱舍論記 23.41

23.41

「世第一法至似見道故」者，此明第一行修、得修念住、行相。世第一法緣欲苦諦，以欲苦諦麁顯易觀故，觀欲苦入於見道。法念現修未來四，隨一行現修未來四，無異分力故不能傍修餘諦念行，似見道故唯法念現修，唯修自諦念住行相。故《婆沙》一百八十八云「問：世第一法亦是曾得種姓、已緣諦起行相，何故唯同分修，非不同分？答：世第一法是極隣近見道善根，最與見道相似。如見道中唯同分修，非不同分，世第一法亦爾（廣如彼說）。」

Regarding 'The worldly supreme dharmas... because they resemble the path of seeing': this explains the cultivation through activity and cultivation through acquisition of the applications of mindfulness and aspects in [the stage of] Supreme [Dharmas]. Worldly supreme dharmas observe the truth of suffering in the desire realm, because the desire realm's truth of suffering is coarse, prominent, and easy to observe, and by observing desire-realm suffering one enters the path of seeing. Mindfulness of dharmas is cultivated in the present, and four in the future; according as any single aspect is cultivated in the present, four are cultivated in the future. Because there is no power of a different category (visabhāga), it cannot laterally cultivate the applications of mindfulness and aspects of the remaining truths. Because it resembles the path of seeing, only the mindfulness of dharmas is cultivated in the present, cultivating solely the applications of mindfulness and aspects of its own truth. Hence the Vibhāṣā (fascicle 188) says: 'Question: Worldly supreme dharmas are also of a previously attained lineage and have arisen aspects observing the truths; why do they only cultivate what is of the same category, and not what is of a different category? Answer: Worldly supreme dharmas are the roots of good that are extremely proximate to the path of seeing, most closely resembling the path of seeing. Just as in the path of seeing only what is of the same category is cultivated and not what is of a different category, so it is with the worldly supreme dharmas' (as explained at length there).