俱舍論記 7.93

7.93

「即此復從至謂出觀時」者，釋第二句。問：身在下界起上染心，復起下善心能防上定，未知身在下界起上幾惑？答：如《婆沙》五十三云「謂住欲界不死不生，而色、無色界結現在前。而彼通異生及聖者。若異生，色、無色界六十二隨眠隨一現前，謂愛、見、疑、慢上靜慮者；若聖者，色、無色界修所斷六隨眠隨一現在前，謂愛、慢上靜慮者。彼定後煩惱現在前、煩惱後定現在前，是謂有結在欲界非墮欲界。」又言「謂住下二界不生不死，無色界結現在前。彼通異生及聖者。若異生，無色界三十一隨眠隨一現在前，謂愛、見、疑、慢上靜慮者；若聖者，無色界修所斷三隨眠隨一現在前，愛、慢上靜慮者。彼定後煩惱現在前、煩惱後定現在前，是謂有結非在無色界，彼結非不墮無色界。」准彼論文，身在下界，凡、聖皆起上惑。起上惑時，皆與定心相出、入。若據從惑防定心，隨其所應，從上界惑後入下界善心，色界三十一皆入欲界善心，無色界三十一皆容入色界善心。此文不言無明者，以必有故，不說而成。

Regarding 'This in turn from [...] namely, at the time of emerging from contemplation': this explains the second line. Question: If, with the body in a lower realm, one gives rise to an upper defiled mind and then in turn gives rise to a lower wholesome mind that can guard against upper concentration, we do not know how many upper afflictions one gives rise to with the body in a lower realm? Answer: As the Vibhāṣā, fascicle 53, says: 'That is to say, while dwelling in the desire realm without dying and without being reborn, fetters of the form and formless realms present themselves. And that applies to both ordinary worldlings and noble ones. In the case of ordinary worldlings, any one of the sixty-two latent dispositions of the form and formless realms presents itself, namely those who have craving, views, doubt, and pride toward the upper dhyānas. In the case of noble ones, any one of the six latent dispositions of the form and formless realms to be abandoned by cultivation presents itself, namely those who have craving and pride toward the upper dhyānas. Following that concentration, afflictions present themselves, and following afflictions, concentration presents itself; this is what is called having fetters that are in the desire realm yet not included in the desire realm.' It also says: 'That is to say, while dwelling in the lower two realms without being reborn and without dying, fetters of the formless realm present themselves. That applies to both ordinary worldlings and noble ones. In the case of ordinary worldlings, any one of the thirty-one latent dispositions of the formless realm presents itself, namely those who have craving, views, doubt, and pride toward the upper dhyānas. In the case of noble ones, any one of the three latent dispositions of the formless realm to be abandoned by cultivation presents itself: those who have craving and pride toward the upper dhyānas. Following that concentration, afflictions present themselves, and following afflictions, concentration presents itself; this is what is called having fetters that are not in the formless realm, yet those fetters are not not-included in the formless realm.' Based on that treatise text, when the body is in a lower realm, both ordinary people and noble ones give rise to upper afflictions. When giving rise to upper afflictions, they all enter and emerge mutually with concentrated minds. If judged from the perspective of minds guarding against concentration following affliction, as appropriate, one enters a lower-realm wholesome mind following an upper-realm affliction: all thirty-one of the form realm enter the wholesome mind of the desire realm, and all thirty-one of the formless realm may enter the wholesome mind of the form realm. The reason this text does not mention ignorance is that since it is necessarily present, it is established without being stated.