俱舍論記 23.50

23.50

「聖依此地至異生亦無退」者，釋第七、第八、第九句。捨諸善根總有三種：一失地捨、二命終捨、三退捨。聖依此地得此善根，失此地時善根方捨。失地言顯下地命終遷生上地。異生於地若失、不失，但命終時失眾同分，必捨此善根。故《正理》云「聖身見道力所資故，此四善根無命終捨。寧知命終捨唯異生非聖？以本論說卵、胎中異生唯成就身，不成身業故。豈不異生先依下地起煖法等，後生上地亦必定捨煖等善根？無如是失，以彼異生爾時捨善根，由捨同分故。謂住死有無聖道資捨諸善根，非由上地中有等起。若諸聖者住死有中由聖道資不捨煖等，但由上地中有等起捨下善根。捨時雖同，而所由別，是故異生無失地捨，聖者必無由命終捨（已上論文）。」初二善根不但由失地、命終捨，亦由退捨。由死、退捨唯異生非聖，由失地捨唯聖非異生。忍及第一，異生亦無退、命終、失地，隨應捨故。

Regarding the passage from "The noble one, based on this stage..." to "...ordinary persons also do not retrogress," this explains the seventh, eighth, and ninth lines. Relinquishing the roots of goodness is threefold in total: first, relinquishment through loss of stage; second, relinquishment through the end of life; third, relinquishment through retrogression. When a noble one attains these roots of goodness based on this stage, only when he loses this stage are the roots of goodness relinquished. The words "loss of stage" indicate that one ends life in a lower stage and transmigrates to be born in an upper stage. An ordinary person, whether he loses or does not lose the stage, upon ending his life and losing the nikāya-sabhāga, definitely relinquishes these roots of goodness. Therefore, Nyāyānusāra states: "Because the body of a noble one is assisted by the power of the path of seeing, these four roots of goodness have no relinquishment through the end of life. How is it known that relinquishment through the end of life belongs only to ordinary persons and not to noble ones? Because the fundamental treatise says that an ordinary person in an egg or a womb possesses only a body and does not possess bodily action. Is it not so that an ordinary person who previously arose the dharma of uṣmagata, and so on, based on a lower stage, and later is born in an upper stage, also definitively relinquishes the roots of goodness such as uṣmagata? There is no such error, because that ordinary person at that time relinquishes the roots of goodness due to relinquishing the sabhāga; that is, abiding in the existence at death, without the assistance of the noble path, he relinquishes the roots of goodness, not because the intermediate existence of the upper stage has arisen. If noble ones abide in the existence at death, assisted by the noble path, they do not relinquish uṣmagata, and so on; they relinquish the lower roots of goodness only because the intermediate existence, and so on, of the upper stage arises. Although the time of relinquishing is the same, that from which it originates is different; therefore, ordinary persons have no relinquishment through loss of stage, and noble ones definitively have no relinquishment through the end of life (end of treatise text)." The first two roots of goodness are relinquished not only through loss of stage and the end of life, but also through retrogression. Relinquishment through death and retrogression belongs only to ordinary persons, not to noble ones; relinquishment through loss of stage belongs only to noble ones, not to ordinary persons. For kṣānti and worldly supreme dharmas, ordinary persons also have no retrogression; [relinquishment occurs] through the end of life or loss of stage as appropriate.