俱舍論記 14.50

14.50

「諸有獲得至必還得彼故」者，釋第五、第六句。諸有獲得靜慮律儀，至未捨彼戒以來，恒成過、未。前生所失過去定律儀，今初剎那必還得彼故。問：如《婆沙》十七云「煖隨轉戒，於破戒有捨對治。」又《正理》六十一云「諸有先時未離欲染，依思所成惠，引煖善根生。」又《婆沙》第七亦說未離欲染者，思惠無間能引起煖。准此三文，有從思惠初入煗者。又煗善根唯修同類、不修異類，此從思惠初入煗人不修異類故，亦應不得無始所失定，即是過去不定。云何初得定，定成過、未耶？解云：從思惠入煗初一剎那，亦修異類故，亦得彼無始所失定，成第二念後，唯修同類，從多分說不修異類。又解：據福分說，初得定時必成過、未。若約決擇分，初得定時不成過去。故《正理》三十六云「諸有獲得靜慮律儀，乃至未捨，恒成過、未。前生所失過去定律儀，今初剎那必還得彼故。此中應作簡別而說。以順決擇分所攝定律儀，初剎那中不成過去。餘生所得命終時捨，今生無容重得彼故（已上論文）。」

Regarding "All those who have acquired... will inevitably reacquire it": this explains the fifth and sixth lines. All those who have acquired the dhyāna discipline, up to the time they have not yet relinquished those precepts, constantly possess the past and future. Because the past discipline of concentration lost in a previous life is inevitably reacquired in this initial moment. Question: As the Mahāvibhāṣā, fascicle 17, states: "The discipline concomitant with the heat [stage] has the antidote of relinquishment against the breach of moral discipline." Furthermore, Nyāyānusāra, fascicle 61, states: "All those who previously have not yet separated from desire and passion, relying on the wisdom arisen from reflection, induce the wholesome root of heat to arise." Moreover, the Mahāvibhāṣā, fascicle 7, also states that for one who has not separated from desire and passion, the wisdom of reflection is immediately able to induce heat. According to these three passages, there are those who initially enter the heat stage from the wisdom of reflection. Furthermore, the wholesome root of heat cultivates only the homogeneous and does not cultivate the heterogeneous; since this person who initially enters the heat stage from the wisdom of reflection does not cultivate the heterogeneous, they should also not acquire the concentration lost from beginningless time, which means that the past would not be definite. How then can one, upon initially acquiring concentration, definitely possess the past and future? The explanation is: in the very first moment of entering heat from the wisdom of reflection, one also cultivates the heterogeneous, and therefore also acquires that concentration lost from beginningless time, possessing it; from the second moment onward, one cultivates only the homogeneous, and it is said from the general perspective that one does not cultivate the heterogeneous. Another explanation is: this is stated according to the factor of merit, meaning that upon initially acquiring concentration, one definitely possesses the past and future. If stated according to the aids to penetration (nirvedha-bhāgīya), upon initially acquiring concentration one does not possess the past. Thus Nyāyānusāra, fascicle 36, states: "All those who have acquired the dhyāna discipline, up to the point of not relinquishing it, constantly possess the past and future. Because the past concentration discipline lost in a previous life is inevitably reacquired in this initial moment. Here, a qualification should be stated: because the concentration discipline subsumed under the aids to penetration does not possess the past in the initial moment. What was acquired in other lives is relinquished at the time of death, and in this life there is no possibility of reacquiring it" (end of treatise passage).