俱舍論疏 28.258

28.258

論「唯三洲人至八本中間」，明依身及人依地分別也。《正理》云「唯不時解脫，以時解脫愛聖道故。依十一地，除上七邊，以上七邊無勝德故。若在欲界，從未至攝，聖道後起。若在有頂，無所有攝，聖道後生。餘皆自地聖道後起。就總類說，此從法、類、苦、滅四智無間而生。若就別說，欲界攝者非類後生，上界攝者非法後起，前二非滅後起，第三非苦後生，餘行相後起此定故。應得此者，皆盡智時由離染得，後由加行方起現前。唯我世尊，不由加行順趣解脫起此現前，於道尚厭豈欣諸有。此後亦起聖道現前，然厭道故非無間起。欲界攝者，是思所成。餘修所成，依定起故。（已上論文）。」

The Śāstra's [words] from "Only humans of the three continents" up to "the eight fundamental and intermediary [stages]" explain the distinctions of the personal support, individuals, and supported grounds. The Nyāyānusāra says: "Only the time-liberated (samayavimukta), because the time-liberated love the noble path. It relies on eleven grounds, excluding the upper seven peripheral ones, because the upper seven peripheral ones lack superior virtues. If one is in the desire realm, it arises after the noble path comprised by the threshold (anāgamya). If one is in the Peak of Existence (bhavāgra), it arises after the noble path comprised by Nothingness (ākiṃcanyāyatana). In all other cases, it arises after the noble path of its own ground. Stated in terms of general categories, this arises immediately after the four knowledges: dharma-jñāna, anvaya-jñāna, duḥkha-jñāna, and nirodha-jñāna. If stated specifically, that which is comprised by the desire realm does not arise after anvaya-jñāna; that which is comprised by the upper realms does not arise after dharma-jñāna; the first two do not arise after nirodha-jñāna; the third does not arise after duḥkha-jñāna; this absorption arises after the remaining aspects. Those who should attain this all attain it through dispassion at the time of the knowledge of exhaustion (kṣayajñāna), and later through prayoga it is brought into actual manifestation. Only our World-Honoured One brings this into actual manifestation without prayoga, naturally tending toward liberation: since he even loathes the Path, how could he take joy in the realms of existence? After this, the noble path also arises in actual manifestation; however, because of loathing the Path, it does not arise immediately. That which is comprised by the desire realm is produced through reflection (cintāmayī). The remainder are produced through cultivation (bhāvanāmayī), because they arise in dependence on absorption." (End of citation from the Śāstra).