俱舍論頌疏論本 7.60

7.60

色善三學四者，謂色界善心現在前位，十二心內容得三心，一謂得自界善，及欲、色界通果無記，成三心也。所以然者，由昇進故，得彼三心，謂從欲界入未至定，得色善心，此則從欲入色界，名昇進也。斷欲惑盡，第九解脫道入根本地，得欲、色界二通果心。此即從加行入根本地，名昇進也。學四者，謂有學心正現前位，容得四心，得有學心及得欲、色界二通果心，竝無色善，故成四也。得有學心者，由初證入正性離生，於苦法忍位得有學心也。第二得欲、色界二通果心者，謂由聖道離欲界染心，入根本地，得二界通果也。得無色善者，亦由聖道離色界染，得無色善也。故論云：「由初證入正性離生，及由聖道離欲色染（尋前文即可解也）。」

"In the subtle-form virtuous, three; in the śaikṣa, four": this means that when a subtle-form realm virtuous mind is present, among the twelve minds it can acquire three minds: first, it acquires the virtuous mind of its own realm, as well as the fruit of supernormal power neutral [minds] of the desire and subtle-form realms, making three minds. Why is this? Because of advancement, it acquires those three minds: entering the access absorption from the desire realm, one acquires the subtle-form virtuous mind; this transition from the desire realm into the subtle-form realm is called "advancement." When afflictions of the desire realm are completely eliminated, in the ninth path of liberation one enters the fundamental state and acquires the two fruits of supernormal power minds of the desire and subtle-form realms. This transition from the preparatory stage into the fundamental state is called "advancement." "In the śaikṣa, four" means that when a śaikṣa mind is directly present, it can acquire four minds: it acquires the śaikṣa mind, as well as the two fruits of supernormal power minds of the desire and subtle-form realms, together with the formless virtuous [mind], thus making four. Acquiring the śaikṣa mind: due to initial realization of entrance into the certainty of absolute rightness, at the stage of the receptivity to the Dharma regarding suffering, one acquires the śaikṣa mind. Second, acquiring the two fruits of supernormal power minds of the desire and subtle-form realms: through the noble path, one becomes detached from the defiled mind of the desire realm and enters the fundamental state, thereby acquiring the fruits of supernormal power of the two realms. Acquiring the formless virtuous [mind]: likewise through the noble path, one becomes detached from the defilement of the subtle-form realm and acquires the formless virtuous [mind]. Thus the treatise says: "Due to initial realization of entrance into the certainty of absolute rightness, and through the noble path becoming detached from defilements of desire and form (it can be understood by consulting the preceding text)."