俱舍論記 15.193

15.193

「五從修道出至名功德田」者，釋修道出。謂此道中永斷修惑，雖有暫退必還斷故，名為永斷。得勝轉依，謂得修道勝所依身。又解：由斷修惑，已得阿羅漢勝所依身。從此修道出時，羅漢淨身相續而起。以彼不與修惑為依，名為淨身。雖有暫退必還斷故，名為淨身。故說此五名功德田，此五但取初出定位。故《正理》云「從如是五初出位中，乘前所修勝功德勢，心猶反顧專念不捨，諸根寂靜特異於常。世、出世間定、不定福，無能勝伏映奪彼者，故說此五名功德田。」

"Fifth, emerging from the path of cultivation... are called fields of merit": this explains emerging from the path of cultivation. That is, in this path, the afflictions abandoned by cultivation are forever severed; although there may be temporary retrogression, they are bound to be severed again, hence it is called "forever severed." One obtains a supreme transformation of the basis—namely, one obtains the supreme support-body of the path of cultivation. Another explanation: by severing the afflictions abandoned by cultivation, one has already obtained the supreme support-body of an arhat. When emerging from this path of cultivation, the pure body of the arhat arises in unbroken continuity. Because it does not serve as a basis for the afflictions abandoned by cultivation, it is called a "pure body." Although there may be temporary retrogression, they are bound to be severed again, hence it is called a "pure body." Therefore, these five are called fields of merit; these five apply only to the state of first emerging from the absorption. Thus the *Nyāyānusāra* says: "In the state of first emerging from such five [absorptions], riding on the momentum of the supreme merits previously cultivated, the mind still looks back and attends exclusively without letting go, and the faculties are tranquil, distinct from the ordinary. No mundane or supramundane merit, definite or indefinite, can overcome or surpass them; therefore, these five are called fields of merit."