俱舍論記 23.110

23.110

「即二聖者至數准前釋」者，釋後四句。隨信、法行，若於先時異生位中，未以世道斷修斷惑，名為具縛。或先異生位中，已斷欲一至五，至此見位名初果向，趣初果故。言初果者，謂預流果。此於一切四沙門果中必初得故，名為初果。若先凡位已斷欲界或六、或七、或八品染，至此見位名第二果向，趣第二果故。第二果者，謂一來果。若據超越亦是初得，今據次第遍得果中此第二故。若凡位已離欲界第九品染，或先已斷初定一品，乃至具離無所有處第九品染，至此見位名第三向，趣第三果故。第三果者，謂不還果。數准次前一來果釋，若據超越亦是初得，今據次第遍得果中此第三故。總而言之，信、法二人各七十三。故《正理》六十四云「如是隨信、隨法行者，由先具縛、斷惑有殊，數別各成七十三種。謂於欲界具縛為初，至斷九品以為第十。如是乃至無所有處，地地各九為七十三。諸後具縛即前離九，故後七地無別具縛。」准此論等，鈍根亦能證超越果。

"These two noble ones [...] their numbers should be explained as before" explains the last four lines. As for the followers by faith and Dharma, if formerly in the stage of an ordinary person they have not abandoned the defilements abandoned by cultivation via the worldly path, they are called "fully bound" (sarvabandhana). Or, if formerly in the stage of an ordinary person they had already abandoned one to five grades of desire, upon reaching this stage of vision they are called "directed toward the first fruit," because they tend toward the first fruit. "The first fruit" refers to the fruit of the srotaāpanna (stream-enterer). Among all four fruits of the recluse, this is necessarily attained first; hence it is called the first fruit. If formerly in the stage of an ordinary person they had already abandoned six, seven, or eight grades of defilement of the desire realm, upon reaching this stage of vision they are called "directed toward the second fruit," because they tend toward the second fruit. "The second fruit" refers to the fruit of the sakṛdāgāmin (once-returner). In terms of skipping over stages, it may also be attained first, but here it is based on the second among the fruits attained progressively in full. If in the stage of an ordinary person they have already detached from the ninth grade of defilement of the desire realm, or formerly had already abandoned one grade of the first dhyāna, up to being fully detached from the ninth grade of defilement of the stage of nothingness, upon reaching this stage of vision they are called "directed toward the third [fruit]," because they tend toward the third fruit. "The third fruit" refers to the fruit of the anāgāmin (non-returner). The numbering is explained as with the preceding fruit of the sakṛdāgāmin: in terms of skipping over stages, it may also be attained first, but here it is based on the third among the fruits attained progressively in full. In summary, both the persons of faith and of Dharma have seventy-three [types] each. Therefore the Nyāyānusāra, fascicle 64, states: "Thus the followers by faith and Dharma, due to the differences of formerly being fully bound or having abandoned defilements, each amount distinctively to seventy-three kinds. Namely, starting with being fully bound in the desire realm as the first, up to abandoning the nine grades as the tenth. Continuing in this manner up to the stage of nothingness, with nine in each stage, this makes seventy-three. For subsequent stages, being 'fully bound' is simply the detachment from the nine grades of the preceding stage; hence the subsequent seven stages have no separate category of being fully bound." According to this treatise and others, those of dull faculties can also realize a fruit by skipping over.