俱舍論疏 7.142

7.142

論「若謂有別至違正理故」，遮第四計。違正理者，《正理論》云「此救非理。繫屬加行所修作意，非得果後可引現前，是彼類故。」前說聖道無間通三作意現前，於理為善。前兩師云：皆許三種作意出聖道也。《婆沙》十一難此師云「依未至定起欲共相作意」，不言初、中二地。此論即言三者，是縱說也。或舉《婆沙》第三說難。婆沙七十二「一說欲界與未至相生。二說未至、初定。三說至中定。四說至二定。評家評取第二說也。」或此論舉三地難者，就彼計言唯共相出，唯難第三家也。《婆沙》十一評家評取初師義者，通說一切聖道，若取初入亦唯共相。《正理論》中取第二者，出見道心故。

The Śāstra says, "If it is claimed that there is a distinct ... because it contradicts correct principle": this refutes the fourth position. As for "contradicting correct principle," the Nyāyānusāra states: "This defense is unreasonable. An attention cultivated in subordination to preparatory application cannot be brought into actual presence after obtaining the fruit, because it is of that class." The prior statement that immediately following the noble path, all three types of attention may universally be brought into actual presence is logically superior. The two prior masters both maintain that one emerges from the noble path through the three types of attention. Fascicle eleven of the Vibhāṣā objects to this master, saying, "relying on the preparatory stage, one produces desire-realm general characteristics," without mentioning the first or intermediate stages. That this śāstra mentions all three is a concessive statement. Or it may raise the third explanation of the Vibhāṣā to raise the objection. Fascicle seventy-two of the Vibhāṣā says: "One view is that the desire realm and the preparatory stage arise mutually. A second view says the preparatory stage and the first dhyāna. A third view says up to the intermediate dhyāna. A fourth view says up to the second dhyāna. The evaluators evaluate and adopt the second view." Or else, when this śāstra raises the three stages to object, it is addressing their claim that emergence is solely through general characteristics, refuting only the third school. When the evaluators in fascicle eleven of the Vibhāṣā evaluate and adopt the position of the first master, it speaks generally of all noble paths; if one takes the initial entry, it is also solely general characteristics. That the Nyāyānusāra adopts the second [master's position] is because of the mind emerging from the path of vision.