俱舍論記 24.67

24.67

「如是雜修至雜修靜慮」者，釋第二句，不還無學方能雜修。起多念心是遠加行，至二念心加行成滿，次後唯從一念無漏如無間道，即入有漏不染無知定障成就得俱滅，引起一念有漏現前，亦如無間道則入無漏不染無知定障成就得俱滅。望前應是解脫道，與從無漏入有漏不染無知定障不成就得俱生故。今但望後，從有漏入無漏不染無知定障成就得俱滅故，如無間道。第三剎那無漏心起，與從有漏入無漏不染無知定障不成就得俱生故，如解脫道。如是有漏中間剎那，前後剎那無漏雜故，名雜修定根本圓成。前二剎那似斷惑無間道，與不染無知成就得俱滅。第三剎那似解脫道，與不染無知不成就得俱生。如是雜修第四定已，乘此勢力隨其所應亦能雜修下三靜慮。又《顯宗》三十一云「雜修靜慮，五蘊為體。然於此中諸世俗智是四法、四類八智所雜修（已上論文）。」此雜修定說力起故，先於欲界人趣三洲雜修定已，後若退失生色界中，亦能如前欲界雜修靜慮。三洲厭強，又慧勝故，能初雜修，不通餘處。故《顯宗》三十一云「誰於靜慮能雜熏修？唯諸聖者，通學、無學。學位唯通信解、見至，於無學位通時、非時。必先三洲雜修靜慮，退生色界亦能雜修，退已練根成見至姓。從欲界沒生色界中，乘前復能雜修靜慮，故六種姓皆有上流。

"Such mixed cultivation [...] mixedly cultivates the dhyānas": this explains the second line, stating that only non-returners and those beyond training (aśaikṣa) are capable of mixed cultivation. Giving rise to many moments of mind constitutes the remote preparatory stage (dūra-prayoga); when it reaches two moments of mind, the preparatory stage is brought to completion. Immediately thereafter, proceeding solely from one moment of anāsrava [mind], like the path of uninterrupted progress (ānantarya-mārga), one enters the sāsrava; the possession (prāpti) of the defilement-free ignorance (akliṣṭājñāna) that obstructs absorption ceases simultaneously [with this], giving rise to the actual presence of one moment of sāsrava [mind]. Also, as on the path of uninterrupted progress, one enters the anāsrava, and the possession of the defilement-free ignorance that obstructs absorption ceases simultaneously. Looking back to the preceding, this should be the path of liberation (vimukti-mārga), because it arises simultaneously with the non-possession (aprāpti) of the defilement-free ignorance that obstructs absorption when proceeding from anāsrava into sāsrava. But here, looking only forward to what follows, because the possession of the defilement-free ignorance that obstructs absorption ceases simultaneously when proceeding from sāsrava into anāsrava, it is like the path of uninterrupted progress. In the third moment, when the anāsrava mind arises, because it arises simultaneously with the non-possession of the defilement-free ignorance that obstructs absorption when proceeding from sāsrava into anāsrava, it is like the path of liberation. Thus, because the intermediate sāsrava moment is intermingled with the preceding and succeeding anāsrava moments, it is called the complete fulfillment of the fundamental mixedly-cultivated absorption. The first two moments resemble the path of uninterrupted progress that abandons defilement, ceasing simultaneously with the possession of defilement-free ignorance. The third moment resembles the path of liberation, arising simultaneously with the non-possession of defilement-free ignorance. Having thus mixedly cultivated the fourth dhyāna, by harnessing its impetus and according to what is appropriate, one is also able to mixedly cultivate the lower three dhyānas. Furthermore, the Samayapradīpikā, fascicle thirty-one, states: "Mixed cultivation of the dhyānas has the five skandhas as its essential nature. Yet herein, the various conventional cognitions (saṃvṛti-jñāna) are mixedly cultivated by the eight cognitions—the four dharma-[jñānas] and the four anvaya-[jñānas]" (end of quote from the treatise). Because this mixedly-cultivated absorption is said to arise through effort, once one has first mixedly cultivated the absorption in the three continents of the human destiny within the kāmadhātu, if one subsequently falls back and is reborn in the rūpadhātu, one is also able, as before in the kāmadhātu, to mixedly cultivate the dhyānas. Because revulsion is strong in the three continents and because wisdom is superior there, one is able to initiate mixed cultivation there and nowhere else. Therefore the Samayapradīpikā, fascicle thirty-one, states: "Who is able to mixedly cultivate the dhyānas? Only the noble ones, including both those in training (śaikṣa) and those beyond training (aśaikṣa). In the stage of training, it includes only those resolved through faith (śraddhādhimukta) and those who have attained vision (dṛṣṭiprāpta); in the stage beyond training, it includes both the timely (samayavimukta) and the non-timely (asamayavimukta). One must first mixedly cultivate the dhyānas in the three continents; having fallen back and been reborn in the rūpadhātu, one is also able to mixedly cultivate them; having fallen back, one refines one's faculties and becomes of the lineage of those who have attained vision. Passing away from the kāmadhātu and being reborn in the rūpadhātu, by harnessing the former [practice] one is again able to mixedly cultivate the dhyānas; therefore, all six lineages have those who flow upward (ūrdhvasrotas)."