俱舍論疏 23.60

23.60

The treatise says: "The supreme mundane dharmas ... because they resemble the path of seeing." This clarifies the extent of practice in the supreme mundane dharmas. Because they resemble the path of seeing, lack diverse modes of cultivation, and do not cultivate other aspects. The Vibhāṣā says: "Question: Is there any case where abiding in a single moment, one will acquire the supreme mundane dharma, but not its objective condition? Where one will acquire its objective condition, but not the supreme mundane dharma? Where one will acquire both the supreme mundane dharma and its objective condition? Where one will acquire neither the supreme mundane dharma nor its objective condition? Answer: There is such an abiding. At the time of highest acceptance, a fourfold proposition should be formed. To begin with, for one who enters the realization of certainty based on the unarrived absorption (anāgamya), while abiding in highest acceptance, they will acquire the supreme mundane dharma. 'Not its objective condition' refers to, among the supreme mundane dharmas subsumed by the unarrived absorption, excluding the supreme mundane dharma that takes as its condition the support that is to become present, those supreme mundane dharmas that take the remaining objects as condition. 'Acquiring its objective condition but not the supreme mundane dharma' refers to, among the supreme mundane dharmas subsumed by the upper five stages, those that take as condition the support that is to become present. 'Acquiring both the supreme mundane dharma and its objective condition' refers to, among the supreme mundane dharmas subsumed by the unarrived absorption, that which takes as condition the support that is to become present. 'Acquiring neither the supreme mundane dharma nor its objective condition' refers to, among the supreme mundane dharmas subsumed by the upper five stages, excluding that which takes as condition the support that is to become present, those supreme mundane dharmas that take the remaining objects as condition. As based on the unarrived absorption, so it is with the remaining five stages (The commentator remarks: This speaks of the cultivation through acquisition of the supreme mundane dharma having different conditions. If it is cultivation through practice, it necessarily takes all of them together as condition. The 'support' is the personal support of the supreme mundane dharma. Because it is a body of the desire realm, it is also an objective condition and will also be acquired. The 'objective condition' is all conditioned contaminated phenomena of the desire realm. Among them, if it is the support, it is then also that which will be acquired. All other objective conditions are not what is acquired. Because all supreme mundane dharmas of the same stage and so forth are all acquired in cultivation, those of different stages and so forth are definitely not acquired). Question: Is there any case where one accomplishes the supreme mundane dharma but does not accomplish its possession of disjunction? Answer: A fourfold proposition should be formed. 'Accomplishing the supreme mundane dharma but not accomplishing its possession of disjunction' refers to: if, based on this stage, one enters the realization of certainty, and has not yet separated from the defilement of this stage. 'Accomplishing its possession of disjunction but not accomplishing the supreme mundane dharma' refers to: if, based on this stage, one enters the realization of certainty, and at the end of life is born into an upper stage. 'Accomplishing the supreme mundane dharma and also accomplishing its possession of disjunction' refers to: if, based on this stage, one enters the realization of certainty, has already separated from the defilement of this stage, and does not at the end of life take birth in an upper stage. 'Accomplishing neither the supreme mundane dharma nor its possession of disjunction' refers to: if one is not yet able to enter the realization of certainty, in the state with remainder of support, regarding its contaminated possession of disjunction. Such a statement is made. Question: Is there any noble one who accomplishes the supreme mundane dharma but does not accomplish its possession of disjunction? Answer: A fourfold proposition should be formed. 'Accomplishing the supreme mundane dharma but not accomplishing its possession of disjunction' refers to: if, based on this stage, one enters the realization of certainty, and has not yet separated from the defilement of this stage. 'Accomplishing its possession of disjunction but not accomplishing the supreme mundane dharma' refers to: if, based on this stage, one enters the realization of certainty, and at the end of life is born into the immediately higher stage. 'Accomplishing the supreme mundane dharma and also accomplishing its possession of disjunction' refers to: if, based on this stage, one enters the realization of certainty, has already separated from the defilement of this stage, and does not at the end of life take birth in an upper stage. 'Accomplishing neither the supreme mundane dharma nor its possession of disjunction' refers to: if, based on this stage, one enters the realization of certainty, and at the end of life leaps over the immediately higher stage to be born into another upper stage, regarding all supreme mundane dharmas with remainder of support and all their possessions of disjunction. Such a statement is made. Question: Is there any case where one accomplishes the supreme mundane dharma but does not accomplish its possession of disjunction? Answer: A fourfold proposition should be formed. The first proposition refers to: if, based on the unarrived absorption or the intermediate dhyāna of the first dhyāna, one enters the realization of certainty, and has not yet separated from the defilement of the first dhyāna. The second proposition refers to: if, based on this stage, one enters the realization of certainty, and at the end of life is born into an upper stage; or if, not having attained the supreme mundane dharma, one is born into the desire or form realm, having already separated from the defilement of the first dhyāna, or is born into the sphere of boundless space. The third proposition refers to: if, based on this stage, one enters the realization of certainty, has already separated from the defilement of the first dhyāna, and does not at the end of life take birth in an upper stage. The fourth proposition refers to: excluding the previous characteristics."