俱舍論記 25.118

25.118

「且見道位至無不亦得」者，釋次四句。且見道位見前三諦時，一一唯得法、戒證淨。所證三諦是理法寶，緣彼信故名法證淨。道起之時必有俱戒，名戒證淨。見道諦位不但得法、戒二，兼得佛、僧，以佛、僧體有為無漏道諦攝故。不通餘三。謂於爾時兼於成佛諸無學法，成聲聞僧學、無學法亦得證淨。行修雖是法證淨，得修別緣三寶故，更別得佛、僧二證淨。「兼」言為顯見道諦時亦得於法及戒證淨。然所信法略有二種：一別、二總。總通四諦，皆是法故。別唯苦、集、滅三諦全，道諦少分。謂菩薩道即菩薩身中學法，及獨覺道即獨覺身中學、無學法，皆是法攝。夫言僧者，四人已上和合名僧。菩薩、獨覺各獨出世，故不名僧。菩薩據三十四念也，獨覺據麟角喻。問：菩薩、獨覺獨一出世不成僧眾，身中無漏法中所攝。天中聖人、在家聖等不成僧眾，何寶所攝？有古德解：法寶所攝。此解不然，論不簡故。今解云：僧有二種，一者事和、二者理和，聖人據理故皆名僧。又解：通四諦法皆是理法，證諦理故。或滅諦亦理法，證理法故。或苦、集亦有教法、行法，道諦中菩薩、獨覺道亦是行法，證行法故。故見四諦時皆得法證淨，聖所愛戒與現觀俱，故一切時無不亦得。於四諦中，行修雖但法、戒證淨，得修別緣故具四種。故《正理》七十二云「若無漏信緣別法生，名不雜緣於法證淨。若無漏信兼緣佛、僧，名為雜緣於法證淨。故見三諦唯得二種，見道諦時具足得四。見道諦位為於現前得佛、法、僧三證淨不？非皆現得，見道諦時現行總緣諸道諦故。應知現在唯有雜緣一法證淨，乘此勢力修得未來多剎那信。於中有別緣佛、法、僧，或有總緣二、三寶者。諸別緣者名三證淨，諸總緣者法證淨攝。道類智時修八智故，亦得三諦法、戒二種。道法忍等三剎那中，未來唯修道諦四種。《婆沙》一百三評家，意同《正理》。

Regarding "Moreover, in the state of the path of seeing [...] there are none that are not also attained": this explains the next four lines. In the state of the path of seeing, when seeing each of the first three truths, one attains only verified clarity regarding Dharma and morality for each. The three truths verified are the principle-Dharma jewel; because faith takes them as its object, it is called verified clarity regarding Dharma. When the path arises, there is necessarily concomitant morality, which is called verified clarity regarding morality. In the state of seeing the truth of the path, one attains not only these two—Dharma and morality—but also Buddha and Saṃgha together, because the entities of the Buddha and Saṃgha are subsumed under the saṃskṛta-anāsrava truth of the path, and do not extend to the other three [truths]. That is to say, at that time one also attains verified clarity regarding the various aśaikṣa-dharmas that constitute a Buddha, and the śaikṣa- and aśaikṣa-dharmas that constitute the śrāvaka Saṃgha. Although cultivation by practice consists of verified clarity regarding the Dharma, because cultivation by attainment separately takes the Three Jewels as objects, one separately attains the two verified clarities regarding Buddha and Saṃgha as well. The word "also" shows that when seeing the truth of the path, one also attains verified clarity regarding Dharma and morality. However, the Dharma that is believed in is briefly of two kinds: first, specific; second, general. The general encompasses the four truths, because they are all Dharma. The specific consists only of the three truths of suffering, origin, and cessation in their entirety, and a small portion of the truth of the path. That is, the path of the bodhisattva—namely, the śaikṣa-dharmas within a bodhisattva's person—and the path of the pratyekabuddha—namely, the śaikṣa- and aśaikṣa-dharmas within a pratyekabuddha's person—are all subsumed under Dharma. Now, regarding the term 'Saṃgha', four or more persons in harmony are called a Saṃgha. Bodhisattvas and pratyekabuddhas each appear in the world alone, and therefore are not called a Saṃgha. The bodhisattva is according to the thirty-four thought-moments, and the pratyekabuddha is according to the rhinoceros-horn simile. Question: Bodhisattvas and pratyekabuddhas appear in the world solitary and do not form a community of the Saṃgha; the anāsrava dharmas in their persons are subsumed under Dharma. Under which jewel are noble ones among the devas and householder noble ones subsumed, who do not form a community of the Saṃgha? An ancient worthy explained: They are subsumed under the Dharma jewel. This explanation is incorrect, because the treatise does not make this distinction. Now it is explained: There are two kinds of Saṃgha: first, harmony in factual affairs; second, harmony in principle. Since noble ones are based on principle, they are all called Saṃgha. Another explanation says: The dharmas pervading the four truths are all principle-Dharma, because one verifies the principle of the truths. Or cessation-truth is also principle-Dharma, because one verifies principle-Dharma. Or suffering and origin also possess teaching-Dharma and practice-Dharma, and within the truth of the path the paths of bodhisattvas and pratyekabuddhas are also practice-Dharma, because one verifies practice-Dharma. Therefore, when seeing the four truths, one always attains verified clarity regarding Dharma; and since the morality cherished by the noble ones is concomitant with the clear comprehension (abhisamaya), at all times there is none who does not also attain it. Among the four truths, although cultivation by practice is only verified clarity regarding Dharma and morality, because cultivation by attainment takes separate objects, all four kinds are complete. Therefore Nyāyānusāra 72 says: "If anāsrava faith arises taking a specific Dharma as its object, it is called unmixed-object verified clarity regarding Dharma. If anāsrava faith simultaneously takes the Buddha and Saṃgha as its objects, it is called mixed-object verified clarity regarding Dharma. Therefore, seeing the three truths yields only two kinds, whereas seeing the truth of the path yields all four completely. In the state of seeing the truth of the path, does one attain the three verified clarities regarding Buddha, Dharma, and Saṃgha in the present? They are not all attained in the present, because when seeing the truth of the path, actual occurrence takes all path-truths together as its general object. It should be understood that in the present there is only one mixed-object verified clarity regarding Dharma, and relying on this momentum one cultivates and attains future faith of many moments. Among these, there are those that separately take Buddha, Dharma, and Saṃgha as objects, or those that take two or three jewels together as objects. Those taking separate objects are called the three verified clarities, and those taking them together are subsumed under verified clarity regarding Dharma. At the time of the subsequent cognition of the path (mārga-anvaya-jñāna), because one cultivates the eight cognitions, one also attains the two kinds—Dharma and morality—for the three truths. In the three moments of the tolerance of path-dharma and so forth, in the future one cultivates only the four kinds of the truth of the path." The arbiters in Mahāvibhāṣā 103 agree with the Nyāyānusāra.