俱舍論疏 26.211

26.211

論「異生離染至唯修世俗」，明異生離染修智多少。斷欲第九解脫，得初定他心，乃至離第三染第九解脫，得第四定他心智。離第四定第九解脫，得空處定無他心故不得言修，行修亦唯世俗。總言離染通四道故。准此論文，離染四道皆唯共相作意。聖道、世俗及他心者是共相，非別相也。無漏他心雖緣一法，是共相故，異生無有無漏他心。由此離染四道行修，唯世俗智不修他心，緣有漏心必唯自相。異生修道勝進，即有他心行修，如文可知。有人更為兩解：一云或異生位，離欲勝進容起他心。此文但言俗智者，據加行、無間、解脫道，從多分說。二云或應說而不說者，略而不論。此不應理，諸論皆同故。異生唯得四根本靜慮兼修他心，自餘諸位唯修世俗。

[On] the treatise's: "An ordinary being detaching from defilement … up to: cultivates only the conventional": this clarifies the quantity of knowledges cultivated by ordinary beings when detaching from defilement. In the ninth path of liberation severing desire, one attains the knowledge of others' minds belonging to the first dhyāna; up to detaching from the defilements of the third [dhyāna], in the ninth path of liberation, one attains the knowledge of others' minds belonging to the fourth dhyāna. In the ninth path of liberation detaching from the fourth dhyāna, one attains the absorption of the sphere of boundless space, which lacks [the knowledge of] others' minds; therefore it cannot be called cultivation, and its cultivation in practice is also purely conventional. The general statement of 'detaching from defilement' encompasses all four paths. Based on this treatise text, all four paths of detaching from defilement are exclusively attentiveness to the common characteristics (sāmānya-lakṣaṇa). The noble paths, the conventional [knowledge], and the knowledge of others' minds are common characteristics, not specific characteristics (svalakṣaṇa). Although uncontaminated [knowledge of] others' minds takes a single dharma as its object, it is a common characteristic; ordinary beings do not have uncontaminated knowledge of others' minds. Due to this, in the cultivation in practice of the four paths of detaching from defilement, there is only conventional knowledge and no cultivation of [the knowledge of] others' minds; taking a contaminated mind as object must strictly be specific characteristics. In the advanced paths of cultivation of an ordinary being, there is the cultivation in practice of [the knowledge of] others' minds, as can be known from the text. Some offer two alternative interpretations: First, one says: or in the state of an ordinary being, in the advanced path of detaching from desire, [the knowledge of] others' minds can arise. This text only mentions conventional knowledge because it relies on the preparatory, uninterrupted, and liberation paths, speaking from the predominant portion. Second, one says: or it should have been stated, but was omitted for brevity. This is not reasonable, because all treatises are identical on this point: ordinary beings only attain the four fundamental dhyānas with the concurrent cultivation of [the knowledge of] others' minds, while in all other stages they cultivate exclusively the conventional.