俱舍論記 23.37

23.37

「如是煗等至重現前故」者，釋第十二句。煗等善根皆慧為體，若并助伴皆五蘊性。然除彼得，勿諸聖者煗等善根重現前故。本起煗等為求聖道，既得聖已，理不應起加行善根，以無用故。然得聖已有成煗等，若得為體，即有煗等重現前過，由此煖等非得為體。問：何故四沙門果得是沙門果，煖等上得非煗等耶？解云：沙門果體成就所顯故，得是沙門果。煖等善根聖不重起故，得非煖等。問：若得是沙門果，起後果向道，前果得現行，應相雜亂。解云：果得雖起，所得果法即不現行，故不相雜。故《正理》六十一云「又沙門果諸相續得，雖亦許為沙門果體，而無八聖位相雜失，以諸安住勝果道者果攝所得法必定不行故，安住果者勝果道攝諸所得法亦不成故。

Regarding 'Such [roots of good as] Heat and so forth... because they do not become manifest again': this explains the twelfth pāda. The roots of good such as Heat all have wisdom (prajñā) as their essential nature; if accompanied by their associates, they are all of the nature of the five skandhas. However, their acquisition (prāpti) is excluded, lest these roots of good such as Heat become manifest again in noble ones (āryas). Originally, one generates Heat and the rest in order to seek the noble path; once one has already attained the noble [state], it is unreasonable that one should generate preparatory (prayogika) roots of good, because they are useless. Yet, after having attained the noble [state], there is the possession (samanvāgama) of Heat and the rest. If acquisition were their essential nature, then there would be the fault of Heat and the rest becoming manifest again; for this reason, Heat and the rest do not have acquisition as their essential nature. Question: Why is the acquisition of the four fruits of asceticism (śramaṇaphala) itself a fruit of asceticism, whereas the acquisition of Heat and the rest is not Heat and the rest? Explanation: Because the essential nature of the fruits of asceticism is manifested through possession, their acquisition is the fruit of asceticism. Because the noble ones do not re-arise the roots of good such as Heat, their acquisition is not Heat and the rest. Question: If acquisition is the fruit of asceticism, when one initiates the path toward a subsequent fruit, the acquisition of the previous fruit is active, so they ought to become confused and mixed together. Explanation: Although the acquisition of the fruit arises, the dharma of the attained fruit itself does not become active; therefore, they do not become mixed together. Hence the Nyāyānusāra (fascicle 61) says: 'Furthermore, although the continuous acquisitions of the fruits of asceticism are also admitted to be the essence of the fruits of asceticism, there is no fault of confusion among the stages of the eight noble persons, because for those who abide in the path to a higher fruit, the dharmas attained that are subsumed by the [previous] fruit definitely do not become active, and for those who abide in a fruit, all the dharmas attained that are subsumed by the path to a higher fruit are also not possessed.'