俱舍論記 24.114

24.114

「論曰至翻此應釋」者，謂諸無間道緣自次下地諸有漏法，作麁、苦等三行相中隨一行相。若諸解脫道，緣次上地諸有漏法，作靜、妙等三行相中隨一行相。故《正理》云「約容有說二道各三，非諸有情於離染位無間、解脫皆各具三（已上論文）。」下地有漏法，非同上地寂靜故，說名為麁，由大劬勞方能越故。下地有漏法，非同上地美妙故，說名為苦。下地有漏法，由多煩惱麁重不調柔性能違害故。下地有漏法，非同上地出離故，說名為障。由此能礙越自地故，如獄厚壁能障出離。解脫道中靜、妙、離三，如其次第，翻此無間麁、苦、障三，應知准釋。問：何無間後起何解脫？解云：隨一一後皆容起三。故《婆沙》六十四云「評曰：此事不定。從麁行相無間道後，容起靜等三種行相為解脫道。從苦行相無間道後，容起妙等三種行相為解脫道。從障行相無間道後，容起離等三種行相為解脫道。以此六種有漏行相，隨離染者所樂起故。」問：世俗無間緣次下地，世俗解脫緣次上地，為約行修？為約得修？解云：但據行修。若據得修及與所緣，此即不定。故《正理》六十六云「此中異生離欲界染，九無間道，麁等三行隨一現前，各未來修麁等三行。八解脫道，靜等三行隨一現前，各未來修麁等六行。後解脫道現在、未來所修，如前八解脫道。與前別者，復修未來初靜慮攝無邊行相，如是乃至離無所有染無間、解脫道所修應知。若諸聖者，以世俗道離欲界染九無間道，麁等三行隨一現前，各於未來修十九行，謂麁等三，有漏、無漏十六聖行。八解脫道，靜等三行相隨一現前，各未來修二十二行，謂前十九加靜等三。後解脫道現在、未來所修，如前八解脫道。與前別者，復修未來初靜慮攝無邊行相。離初定染九無間道，麁等三行隨一現前，各於未來修十九行，謂麁等三，及唯無漏十六聖行。此十六行是下地攝，以上地邊無聖行故。後修聖行，准此應知。八解脫道，靜等三行隨一現前，各未來修二十二行，謂前十九加靜等三。後解脫道現在、未來所修，如前八解脫道。與前別者，復修未來二靜慮攝無邊行相。如是乃至離無所有處染無間、解脫道所修應知。有餘師言：異生、聖者，離欲無間、解脫道中，亦修不淨、息念、慈等。離餘上地，所修如前。初靜慮邊善根廣故，修如是行。上諸定邊善根少故，所修如前。又欲界中有多煩惱，為欲斷彼修多對治。上地不然，故修治少。離欲界染九無間道，未來所修麁等三行唯緣欲界。八解脫道，未來所修麁等三行通緣欲界及初靜慮，靜等三行緣初靜慮。後解脫道，未來所修麁等三行通緣三界，靜等三行緣初靜慮乃至有頂。離初定染九無間道，未來所修麁等三行，緣初靜慮。八解脫道，未來所修麁等三行，緣初、二定。靜等三行，緣第二定。後解脫道，未來所修麁等三行通緣三界，靜等三行緣第二定乃至有頂。離二靜慮、三靜慮染，隨其所應皆准前說。離四定染九無間道，未來所修麁等三行，緣第四定。八解脫道，未來所修麁等三行，緣第四定及緣空處。然非一念，以界別故。靜等三行唯緣空處。後解脫道，未來所修麁等三行、靜等三行，皆緣空處乃至有頂。離空處染九無間道，未來所修麁等三行唯緣空處。八解脫道，未來所修麁等三行，緣空處、識處。靜等三行，唯緣識處。後解脫道，未來所修麁等三行、靜等三行，俱緣識處乃至有頂。離識處染無所有染，隨其所應皆准前說。何緣最後解脫道中，未來所修麁等三行靜慮攝者通緣三界，無色攝者唯自、上緣？諸靜慮中有遍緣智，無色根本必不下緣，故二所修所緣有別。」

"The treatise says [...] should be explained conversely" means: All uninterrupted paths, taking the sāsrava phenomena of their immediately lower stage as object, adopt one of the three aspects of coarseness, suffering, and so on. If they are paths of liberation, taking the sāsrava phenomena of the immediately higher stage as object, they adopt one of the three aspects of calmness, excellence, and so on. Therefore the Nyāyānusāra says: "Speaking with regard to possibility, the two paths have three each; it is not that all sentient beings, in the state of detachment, possess all three in both the uninterrupted [path] and the [path of] liberation (the above is the treatise text)." The sāsrava phenomena of the lower stage are called "coarse" because they are not tranquil like those of the higher stage, and can only be transcended through great exertion. The sāsrava phenomena of the lower stage are called "suffering" because they are not exquisite and wonderful like those of the higher stage. The sāsrava phenomena of the lower stage are called "obstruction" because, being prone to harm due to the rigid nature of their numerous defilements and heaviness, they are not escaping like those of the higher stage. Because they are able to hinder transcendence of one's own stage, they are like the thick walls of a prison obstructing escape. The three—calmness, excellence, and escape—in the path of liberation should be known and explained conversely in accordance with these three—coarseness, suffering, and obstruction—of the uninterrupted path, respectively. Question: After which uninterrupted [path] does which liberation arise? The explanation is: After each one, any of the three may possibly arise. Therefore the Mahāvibhāṣā, fascicle 64, says: "Evaluation: This matter is not fixed. After an uninterrupted path of the aspect of coarseness, any of the three aspects of calmness and so on may arise as a path of liberation. After an uninterrupted path of the aspect of suffering, any of the three aspects of excellence and so on may arise as a path of liberation. After an uninterrupted path of the aspect of obstruction, any of the three aspects of escape and so on may arise as a path of liberation. This is because these six sāsrava aspects arise according to what the one undergoing detachment delights in." Question: The worldly uninterrupted [path] takes the immediately lower stage as object, and the worldly liberation [path] takes the immediately higher stage as object—is this stated in terms of cultivation by practice (prayogabhāvanā) or cultivation by acquisition (prāptibhāvanā)? The explanation is: This is based solely on cultivation by practice. In terms of cultivation by acquisition and the objects taken, it is not fixed. Therefore the Nyāyānusāra, fascicle 66, says: "Here, when an ordinary worldling abandons the defilements of the kāmadhātu, in the nine uninterrupted paths, as any one of the three aspects of coarseness and so on manifests, they each cultivate in the future the three aspects of coarseness and so on. In the eight paths of liberation, as any one of the three aspects of calmness and so on manifests, they each cultivate in the future the six aspects of coarseness and so on. In the final path of liberation, what is cultivated in the present and the future is like the preceding eight paths of liberation. The difference from the preceding is that one additionally cultivates in the future the immeasurable aspects subsumed under the first dhyāna. It should be known that what is cultivated in the uninterrupted paths and paths of liberation proceeds in this manner up to abandoning the defilements of nothingness. If it is noble persons abandoning the defilements of the kāmadhātu through the worldly path: in the nine uninterrupted paths, as any one of the three aspects of coarseness and so on manifests, they each cultivate in the future nineteen aspects, namely the three of coarseness and so on, and the sixteen noble aspects, both sāsrava and anāsrava. In the eight paths of liberation, as any one of the three aspects of calmness and so on manifests, they each cultivate in the future twenty-two aspects, namely the preceding nineteen plus the three of calmness and so on. In the final path of liberation, what is cultivated in the present and the future is like the preceding eight paths of liberation. The difference from the preceding is that one additionally cultivates in the future the immeasurable aspects subsumed under the first dhyāna. In the nine uninterrupted paths abandoning the defilements of the first dhyāna, as any one of the three aspects of coarseness and so on manifests, they each cultivate in the future nineteen aspects, namely the three of coarseness and so on, and the sixteen purely anāsrava noble aspects. These sixteen aspects are subsumed under the lower stage, because there are no noble aspects at the threshold of the higher stage. Subsequent cultivations of noble aspects should be known by analogy with this. In the eight paths of liberation, as any one of the three aspects of calmness and so on manifests, they each cultivate in the future twenty-two aspects, namely the preceding nineteen plus the three of calmness and so on. In the final path of liberation, what is cultivated in the present and the future is like the preceding eight paths of liberation. The difference from the preceding is that one additionally cultivates in the future the immeasurable aspects subsumed under the second dhyāna. It should be known that what is cultivated in the uninterrupted paths and paths of liberation proceeds in this manner up to abandoning the defilements of the stage of nothingness. Other masters say: In the uninterrupted paths and paths of liberation abandoning desire, ordinary worldlings and noble persons also cultivate the contemplation of the foul, mindfulness of breathing, benevolence, and so forth. In abandoning the remaining higher stages, what is cultivated is as described before. Because the wholesome roots at the threshold of the first dhyāna are extensive, one cultivates such practices; because the wholesome roots at the thresholds of the higher concentrations are few, what is cultivated is as described before. Furthermore, in the kāmadhātu there are many defilements, so in order to sever them one cultivates many antidotes; since the higher stages are not like this, one cultivates fewer antidotes. In the nine uninterrupted paths abandoning the defilements of the kāmadhātu, the three aspects of coarseness and so on cultivated in the future take only the kāmadhātu as object. In the eight paths of liberation, the three aspects of coarseness and so on cultivated in the future take both the kāmadhātu and the first dhyāna as object; the three aspects of calmness and so on take the first dhyāna as object. In the final path of liberation, the three aspects of coarseness and so on cultivated in the future take all three realms as object; the three aspects of calmness and so on take [the stages from] the first dhyāna up to the summit of existence as object. In the nine uninterrupted paths abandoning the defilements of the first dhyāna, the three aspects of coarseness and so on cultivated in the future take the first dhyāna as object. In the eight paths of liberation, the three aspects of coarseness and so on cultivated in the future take the first and second dhyānas as object; the three aspects of calmness and so on take the second dhyāna as object. In the final path of liberation, the three aspects of coarseness and so on cultivated in the future take all three realms as object; the three aspects of calmness and so on take the second dhyāna up to the summit of existence as object. The abandonment of defilements of the second and third dhyānas should all be explained by analogy with the preceding, as appropriate. In the nine uninterrupted paths abandoning the defilements of the fourth dhyāna, the three aspects of coarseness and so on cultivated in the future take the fourth dhyāna as object. In the eight paths of liberation, the three aspects of coarseness and so on cultivated in the future take the fourth dhyāna and the stage of infinite space as object—yet not in a single moment, because the realms are different; the three aspects of calmness and so on take only the stage of infinite space as object. In the final path of liberation, the three aspects of coarseness and so on, as well as the three aspects of calmness and so on, cultivated in the future all take [the stages from] the stage of infinite space up to the summit of existence as object. In the nine uninterrupted paths abandoning the defilements of the stage of infinite space, the three aspects of coarseness and so on cultivated in the future take only the stage of infinite space as object. In the eight paths of liberation, the three aspects of coarseness and so on cultivated in the future take the stage of infinite space and the stage of infinite consciousness as object; the three aspects of calmness and so on take only the stage of infinite consciousness as object. In the final path of liberation, the three aspects of coarseness and so on, as well as the three aspects of calmness and so on, cultivated in the future both take the stage of infinite consciousness up to the summit of existence as object. The abandonment of defilements of the stage of infinite consciousness and the stage of nothingness should all be explained by analogy with the preceding, as appropriate. For what reason, in the final path of liberation, do the three aspects of coarseness and so on cultivated in the future that are subsumed under the dhyānas take all three realms as object, whereas those subsumed under the formless realms take only their own and higher stages as object? Because in the dhyānas there is jñāna that takes all as object, whereas the fundamental formless absorptions must not take lower stages as object; therefore what is cultivated by the two differs in object."