俱舍論疏 24.160

24.160

「論曰至隨一行相」，明六行相，無間、解脫，上、下緣異。隨一行言，顯斷惑時無間，解脫，非定起三，隨起一行皆能斷惑。《婆沙》六十四云「問：無間道中何行相後，起解脫道何相行耶？評曰：此事不定。從麁行相無間道，後容起靜等三種行相為解脫道。苦等亦爾。以此六種有漏行相，隨離染者所樂起故。問：以世俗道離諸染時，無間、解脫各緣何地？評曰：如是諸說雖各能生弟子覺慧，而最初說於理為善。謂九無間道皆緣欲界，九解脫道皆緣初定。所以者何？以世俗道離欲染時，厭下欣上方能離故。如離欲染，離上七地染應知亦爾。問：世俗無間、解脫道中、一一能修幾種行相？答：諸異生者離欲染時，九無間道中修苦等三行相，八解脫道中具修六行相，後解脫道中即修此六行相，亦修未來初靜慮地無邊行相。如是乃至離無所有處染，隨其所應當知亦爾。若諸聖者修六行相，如異生說，更加有漏無漏十六行相。聖者若離初定乃至無所有處，唯修無漏十六行相。餘如前說。問：何故初定近分通修有漏、無漏十六行相，上地近分唯修無漏耶？答：初定近分有聖行相，故能通修有漏、無漏十六聖行相。上地近分無聖行相，故唯能修無漏行相。問：現在如前說，未來修者為何所緣？答：離欲染時，九無間道中所修未來麁等三行相，唯緣欲界。八解脫道中所修未來麁等三行相，緣欲界及初定，靜等三行相唯緣初定。最後解脫道中所修未來麁等三行相，通緣三界。靜等三行相，緣初定乃至非想非非想處。乃至離第四靜慮染時，乃至最後解脫道中所修未來麁等三行相，及靜等三行相，緣空無邊處，乃至非想非非想處。餘同前地。問：何故最後解脫道中所修未來靜慮所攝麁等行相通緣三界，無色所攝麁等行相唯緣無色界耶？答：靜慮地中有遍緣智，能緣自地、下地、上地。無色地中無遍緣智，唯緣自、上、不緣下地、故無色不修緣下地行相。」

On the statement: "The Śāstra says: up to any single mental aspect": This clarifies that for the six mental aspects, the uninterrupted path and the path of liberation differ in taking higher and lower objects. The phrase 'any single mental aspect' shows that when severing defilements, the uninterrupted path and path of liberation do not definitely produce all three; producing any single aspect is capable of severing defilement. The Vibhāṣā, fascicle 64, states: "Question: Following which mental aspect in the uninterrupted path does what mental aspect arise for the path of liberation? Evaluation: This matter is not fixed. Following the gross mental aspect in an uninterrupted path, it is permissible to produce any of the three mental aspects such as calm as the path of liberation. The same applies to suffering, etc. This is because these six āsrava mental aspects arise according to what the one abandoning defilement takes pleasure in. Question: When abandoning defilements by means of a worldly path, what ground does each of the uninterrupted and liberation paths take as object? Evaluation: Although each of these various assertions can generate the disciples' understanding, the first assertion is logically sound. That is: all nine uninterrupted paths take the desire realm as object, and all nine paths of liberation take the first dhyāna as object. Why is this? Because when abandoning the defilement of desire by means of a worldly path, only through disgust toward the lower and delight in the higher can one abandon it. As with abandoning the defilement of desire, abandoning the defilements of the upper seven grounds should also be understood in this way. Question: In the worldly uninterrupted and liberation paths, how many mental aspects can each cultivate? Answer: When ordinary worldlings abandon the defilement of desire, they cultivate the three mental aspects of suffering, etc., in the nine uninterrupted paths; they fully cultivate the six mental aspects in the eight paths of liberation; and in the final path of liberation, they cultivate these six mental aspects and also cultivate the boundless mental aspects of the future stage of the first dhyāna. In this way, up to abandoning the defilement of the sphere of nothingness, it should be understood as applicable in each case. If noble ones cultivate the six mental aspects, it is as stated for ordinary worldlings, with the addition of the sixteen āsrava and anāsrava mental aspects. If noble ones abandon the first dhyāna up to the sphere of nothingness, they cultivate only the sixteen anāsrava mental aspects; the rest is as stated before. Question: Why is it that the preparatory stage of the first dhyāna cultivates both the sixteen āsrava and anāsrava mental aspects, while the preparatory stages of higher grounds cultivate only the anāsrava? Answer: Because the preparatory stage of the first dhyāna possesses noble mental aspects, it can cultivate both the sixteen āsrava and anāsrava noble mental aspects. The preparatory stages of higher grounds do not possess noble mental aspects, so they can cultivate only anāsrava mental aspects. Question: Present [cultivation] is as stated before; what do those cultivated in the future take as object? Answer: When abandoning the defilement of desire, the three mental aspects of grossness, etc., cultivated in the future during the nine uninterrupted paths take only the desire realm as object. The three mental aspects of grossness, etc., cultivated in the future during the eight paths of liberation take the desire realm and the first dhyāna as object; the three mental aspects of calm, etc., take only the first dhyāna as object. The three mental aspects of grossness, etc., cultivated in the future during the final path of liberation take all three realms as object; the three mental aspects of calm, etc., take from the first dhyāna up to the sphere of neither-perception-nor-non-perception as object. Even up to abandoning the defilement of the fourth dhyāna, up to the final path of liberation, the three mental aspects of grossness, etc., and the three mental aspects of calm, etc., cultivated in the future take the sphere of boundless space up to the sphere of neither-perception-nor-non-perception as object; the rest is identical with the preceding grounds. Question: Why do the aspects of grossness, etc., subsumed under dhyāna cultivated in the future in the final path of liberation take all three realms as object, whereas the aspects of grossness, etc., subsumed under the formless take only the formless realm as object? Answer: Because within the stages of dhyāna there is an all-cognizing knowledge (sarvatraga-jñāna) that can take its own ground, lower grounds, and higher grounds as object. Within the formless stages there is no all-cognizing knowledge; it takes only its own and higher grounds as object, and does not take lower grounds as object; therefore, the formless does not cultivate mental aspects that take lower grounds as object."