俱舍論疏 26.184

26.184

論「未離欲者至不修世俗」，明未來修。他心智通四根本故，若未離欲不修他心，唯修法、類。又四諦智。若已離欲，加他心智，不修盡無生，是無學故。不修俗智，非想治故。《正理論》云「先已離欲入聖道者，何緣見道中不修他心智？以他心智遊觀德攝，依容預道方有修義。見道位中為觀諦理，加行極速故不能修，無間道中義亦同此。今第十六道類智時，容預道收，故修此智（已上論文）。」已上明住果修。後向之中斷有三例：一斷欲界惑、二斷上七地、三斷非想。就三例中，斷一一惑復有四道，謂加行、無間、解脫、勝進。此等諸位行、得二修，有同有異。然同類者於一處明，由此前後故有差別。

The passage of the śāstra from “One who has not yet departed from desire” up to “does not cultivate conventional [knowledge]” explains future cultivation. Because knowledge of another's mind extends to the four root [dhyānas], if one has not yet departed from desire, one does not cultivate [knowledge of] another's mind, but only cultivates the dharma-[knowledges] and subsequent [knowledges], as well as the knowledges of the four truths. If one has already departed from desire, knowledge of another's mind is added; one does not cultivate the knowledge of exhaustion and the knowledge of non-arising, because one is a trainee (śaikṣa). One does not cultivate conventional knowledge, because it is the counteragent to [the stage of] neither-perception-nor-non-perception. The Nyāyānusāra states: “Why does one who has previously departed from desire and enters the noble path not cultivate knowledge of another's mind during the path of seeing? Because knowledge of another's mind is subsumed under qualities of playful contemplation and only possesses the sense of being cultivated when relying on an accommodating path. During the state of the path of seeing, in order to contemplate the principle of the truths, the preparatory application is extremely swift, and thus it cannot be cultivated; the meaning in an uninterrupted path is also identical to this. Now, at the time of the sixteenth [moment], the subsequent knowledge of the path, it is subsumed under the accommodating path, and therefore this knowledge is cultivated.” (Thus far the text of the treatise.) The above explains cultivation while abiding in the fruit. Within the subsequent paths of progress, abandonment has three paradigms: first, abandoning defilements of the desire realm; second, abandoning the upper seven stages; third, abandoning [the stage of] neither-perception-nor-non-perception. Within these three paradigms, abandoning each defilement also involves four paths, namely the preparatory, uninterrupted, liberation, and distinguished paths. In these various states, the two cultivations—through activity and through acquisition—have points of sameness and difference. However, those of the same class are explained in one place, and thus distinctions exist between what comes before and after.