俱舍論記 26.183

26.183

「聖為離此地至通二四道」者，釋第三、第四句，此明修無漏也。修無漏中總有三類：一為離此地時，能修此地及下無漏，望離染地言修此地，不望依地，若望依地亦名修上；二得此地時，能修此地及下無漏；三依此地中諸道現起，能修此地及下無漏。故《顯宗》三十六云「聖為離此地及得此地時，并此地中諸道現起，皆能修此及下無漏。謂隨何地有漏、無漏加行等道正現在前，為欲斷除此地煩惱，未來修此及下無漏，下於上染同能治故。雖下聖道斷煩惱時，諸上地邊有能同治，然由有漏繫地堅牢，未離下時未能修彼。有說：亦修彼，起彼斷得故。隨依何地離下地染第九解脫現在前時，亦修未來所得上地及諸下地無漏功德。隨起此地世俗、聖道現在前時，未來皆修此及下地無漏功德（《正理》同《顯宗》，唯無有說）。」問：若言離此能修此及下無漏法者，見道能離三界見惑，隨依何地但修自、下，不修上地無漏見道。答：《婆沙》云「見道依下必不修上，以是初得道故。無漏依上必修下地，以自在不繫故。」解云：見道初得，不自在故，勢力未強，隨依何地但修自、下，不能修上。已離見惑無漏見道，雖上地中有同對治，下勢力劣不能修上。修道無漏非是初得，勢力增強，隨依何地離上染時，能修上地同對治道修道無漏。問：若第三類云依此地能修此地及下無漏不修上者，即與《婆沙．定蘊》相違。如彼說云「離上地染，依下地轉根亦能修上，已離染地。」解云：《俱舍》且依漸次得地，言修自、下。不修上者，以未得故。或可《俱舍》言修自、下，據決定說。修上不定，故不別說。或可《俱舍》言不修上，據不自在。《婆沙．定蘊》言修上者，據自在說。以實而言，若於上地得自在者能修上地，若於上地不自在者不能修上。故《婆沙》六十七云「應作是說：若於上地已得自在，而依下地學轉根等，亦得上地無漏果道。」又《婆沙》九十解樂根中云「問：若已離第三靜慮染，依第二靜慮及下三地信勝解練根作見至，彼不起後向命終，往生第四靜慮以上諸地，彼成就何樂根？答：彼於上地若得自在，當練根時亦能修上無漏樂根。設於上地不得自在，彼得果已亦必起勝果道修上無漏，然後命終。是故聖者生第四靜慮以上，決定成就無漏樂根。」

Regarding 'A noble one, in order to detach from this stage ... applies to the two and the four paths': this explains the third and fourth lines, elucidating the cultivation of the uncontaminated (anāsrava). In the cultivation of the uncontaminated, there are altogether three categories: first, when detaching from this stage, one can cultivate the uncontaminated of this stage and lower stages—in view of the stage from which defilement is severed, it is said to cultivate 'this stage', not in view of the stage relied upon; if considered in view of the stage relied upon, it is also called cultivating the higher; second, upon attaining this stage, one can cultivate the uncontaminated of this stage and lower stages; third, relying upon the paths within this stage that arise in the present, one can cultivate the uncontaminated of this stage and lower stages. Therefore, the Xianzong [lun], fascicle thirty-six, states: 'When a noble one detaches from this stage, or attains this stage, and when paths within this stage arise in the present, they are all able to cultivate the uncontaminated of this [stage] and lower [stages]. That is to say: whatever stage contaminated or uncontaminated preparatory paths, and so forth, are presently occurring, in order to abandon the defilements of this stage, in the future one cultivates the uncontaminated of this and lower stages, because a lower [path] equally counteracts a higher defilement. Although when lower noble paths sever defilements, the margins of higher stages also possess the capacity to serve as equal counteragents, nevertheless, because contaminated phenomena are bound firmly to their stages, before one has detached from the lower one cannot cultivate the higher. Some say: one also cultivates them, because the acquisition of abandonment for them is produced. Relying on whatever stage, when detaching from the defilements of a lower stage, at the time the ninth path of liberation occurs in the present, one also cultivates the future uncontaminated virtues of the higher stage attained as well as all lower stages. Whenever conventional or noble paths belonging to this stage arise in the present, in the future one cultivates the uncontaminated virtues of this and lower stages' (the Nyāyānusāra is the same as the Xianzong, except it lacks the 'Some say'). Question: If it is said that detaching from this stage allows one to cultivate the uncontaminated dharmas of this and lower stages, the path of seeing can detach from the afflictions of view belonging to the three realms; yet relying on whatever stage, it only cultivates its own and lower stages, and does not cultivate the uncontaminated path of seeing of higher stages. Answer: The Vibhāṣā says: 'The path of seeing relying on a lower stage definitely does not cultivate higher stages, because it is an initial attainment of the path. An uncontaminated path relying on a higher stage definitely cultivates lower stages, because of mastery and absence of bondage.' The explanation is: The path of seeing is initially attained, lacking mastery, and its power is not yet strong; relying on whatever stage, it only cultivates its own and lower stages, and cannot cultivate higher ones. When afflictions of view are already severed, although higher stages contain equal counteragents to the uncontaminated path of seeing, the lower power is inferior and cannot cultivate the higher. The uncontaminated of the path of cultivation is not an initial attainment; its power is augmented and strong; relying on whatever stage, when detaching from higher defilements, it can cultivate the uncontaminated of the path of cultivation that acts as an equal counteragent in higher stages. Question: If the third category says that relying on this stage one can cultivate the uncontaminated of this stage and lower stages, but does not cultivate higher ones, this contradicts the 'Samādhi-skandha' of the Vibhāṣā. For it is said there: 'Having detached from the defilements of a higher stage, if one transforms one's faculties relying on a lower stage, one can also cultivate higher stages whose defilements have already been severed.' The explanation is: The Kośa temporarily speaks of cultivating one's own and lower stages according to the gradual attainment of stages. One does not cultivate higher stages because they have not yet been attained. Alternatively, the Kośa's statement about cultivating one's own and lower stages is based on a definitive rule; cultivating higher stages is not definitive, so it is not separately mentioned. Alternatively, the Kośa's statement of not cultivating higher stages is based on a lack of mastery; the statement in the Vibhāṣā's 'Samādhi-skandha' about cultivating higher stages is based on having attained mastery. In truth, if one has attained mastery in higher stages, one can cultivate higher stages; if one lacks mastery in higher stages, one cannot cultivate higher stages. Thus the Vibhāṣā, fascicle sixty-seven, states: 'It should be stated thus: If one has already attained mastery in higher stages, but relies on a lower stage to train in transforming the faculties and so forth, one also obtains the uncontaminated paths of the fruit of the higher stages.' Furthermore, the Vibhāṣā, fascicle ninety, explaining the faculty of pleasure, states: 'Question: If someone has already detached from the defilements of the third dhyāna, and relying on the second dhyāna and the three lower stages, through conviction-release transforms their faculties into attainment through vision, and dies without giving rise to subsequent paths of approach, being reborn into the fourth dhyāna or higher stages, what faculty of pleasure do they possess? Answer: If they have attained mastery in higher stages, at the time of transforming their faculties they can also cultivate the higher uncontaminated faculty of pleasure. Even if they have not attained mastery in higher stages, after obtaining the fruit they will certainly give rise to superior paths of the fruit to cultivate higher uncontaminated [faculties], and only then pass away. Therefore, a noble one born in the fourth dhyāna or above definitively possesses the uncontaminated faculty of pleasure.'