俱舍論記 10.222

10.222

「諸已獲得至何非正定」者，問。「彼後或墮至不名正定」者，答。雖已獲得順解脫分，彼人後時或造無間業，墮邪定聚故，又得涅槃時未定故，非如預流者極七返有等。又彼得順解脫分人，未能捨三惡趣邪性故，不名正定。又解：得解脫分人至煖、頂已來容造五逆故，言彼後或墮邪定聚故。至下、中忍，雖不墮邪定聚，彼得涅槃時未定故，非如預流者極七返有等。至增上忍、世第一法，雖得涅槃時有定限，以彼未能捨異生邪所依性故，不名正定。

"[If so, why are] those who have already attained [the aids to liberation] not in the state of correct certitude?": this is a question. "Because they may later fall […] [they are] not called correctly determinate": this is the answer. Although they have already attained the aids to liberation (mokṣabhāgīya), that person at a later time may commit an immediate karma and thereby fall into the collection of wrong certitude (mithyātva-niyata-rāśi); furthermore, because the time when they will attain nirvāṇa is not yet determined, it is not like a stream-enterer (srotaāpanna) who has at most seven more existences, and so forth. Moreover, because that person who has attained the aids to liberation has not yet been able to abandon the wrong nature of the three miserable realms, they are not called correctly determinate. Another explanation is: because a person who has attained the aids to liberation, up through the stages of Heat and Summits, may still commit the five unpardonable acts, it is said that "they may later fall into the collection of wrong certitude." When reaching the lower and intermediate stages of Acceptance, although they do not fall into the collection of wrong certitude, the time of their attaining nirvāṇa is not yet determined, unlike a stream-enterer who has at most seven more existences, and so forth. When reaching the highest stage of Acceptance and the supreme mundane dharmas, although the time of their attaining nirvāṇa has a determinate limit, because they have not yet been able to abandon the wrong basis-nature of an ordinary person (pṛthagjana), they are not called correctly determinate.