俱舍論記 26.152

26.152

「斷有頂地至四諦他心」者，釋第七、第八句。斷欲修斷第九勝進，所以他心不現修者，初離欲染猶未容預故非現修，上地勝進是容預故所以現修。諸加行道非容預故，亦非現修他心智也。非斷障故，得、修他心。餘文可知。又《正理》云「四、類不能斷欲界染，苦、集二法非上對治，何緣起彼治？此智未來修，若許兼修非對治者，離有頂染等應兼修世俗。此難非理，唯同對治於未來修非所許故。謂亦許有相屬故修，如見道中修世俗智，或由因力相資故修。如斷欲時兼修四、類，斷上染位修苦、集法。若斷欲染不修類智，斷上不修苦、集二法，則漸次得不還果者應無容起類智現前。阿羅漢應無起苦、集法智，先所得者皆已捨故，先未得者非所修故。由約種類，若先已得為同類因力，引等流智生此智。由先彼智引故，於彼智類復能為因。故此智生因力資彼，雖非同治亦未來修。」

[The phrase] "Severing the level of the bhavāgra [...] the four truths and [the cognition of] another's mind" explains the seventh and eighth lines. In the ninth path of special progression severing what is to be abandoned by cultivation in the desire realm, the reason why the cognition of another's mind is not cultivated in the present is that one has just detached from the defilements of desire and is not yet leisurely; hence it is not cultivated in the present. Because the paths of special progression of the higher levels are leisurely, they are cultivated in the present. All preparatory paths are not leisurely; hence the cognition of another's mind is likewise not cultivated in the present. Because they do not sever obstacles, the cognition of another's mind is acquired and cultivated. The rest of the text is understood. Furthermore, the Nyāyānusāra states: "The four [cognitions of the truths and the] subsequent [cognition] cannot sever the defilements of the desire realm, and the two Dharma [cognitions of] suffering and origination are not the antidotes to the higher [levels]; on what grounds, then, does an antidote to them arise? These cognitions are cultivated in the future. If you allow concurrent cultivation of what is not an antidote, then upon detaching from the defilements of the bhavāgra and so forth, one should concurrently cultivate conventional [cognition]. This objection is unreasonable, for cultivation in the future solely of what is identical in antidote is not accepted. That is, cultivation by virtue of connection is also accepted, as in the cultivation of conventional cognition during the path of vision; or cultivation by virtue of the causal force supporting one another, as when severing desire one concurrently cultivates the four [cognitions] and the subsequent [cognition], and when severing the defilements of the higher [levels] one cultivates the Dharma [cognitions of] suffering and origination. If when severing the defilements of desire one did not cultivate subsequent cognition, and when severing the higher one did not cultivate the two Dharma [cognitions of] suffering and origination, then one who progressively attains the fruit of non-returner would have no possibility of having subsequent cognition become manifest in the present, and an arhat would have no Dharma cognitions of suffering and origination arising, since all those previously attained would have been abandoned, and those not previously attained would not have been cultivated. Because by virtue of category, if previously attained, it acts through the power of homogeneous cause (sabhāga-hetu) to induce an outflow cognition (niṣyanda-jñāna) to generate this cognition. Because this cognition is induced by that previous cognition, it can in turn serve as a cause for that class of cognition. Therefore, when this cognition arises, its causal power supports the other; thus, even though it is not identical in antidote, it is also cultivated in the future."