俱舍論記 23.51

23.51

「依根本地至極猛利故」者，釋第十句。依四根本起煖等善必三生滿，彼於此生必定得見諦，厭生死心極猛利故。若依未至及與中間，厭非猛利，或入、不入。又《婆沙》第六云「依根本地起煖等者，現身必入正性離生。所以者何？彼由聖道引煖等故。依未至定、靜慮、中間起煖等者，此則不定。所以者何？彼由煖等引聖道故（解云：根本樂道聖道易起，能引煖等，故現入聖。未至、中間是其苦道，聖道難起。由煖等引故，依彼地或入、不入）。」又《正理》六十一云「依根本地起煖等善根，彼於此生必定得見諦，以根利故厭有深故。依未至、中間起煖等者，於此生不必得入見諦。有餘師言：依根本定起煖等者，此生必定得至涅槃，厭有深故。」俱舍師難云：如得煖等人有六種姓，復言煖等通依六地。又下文說：一隨信行離染故，成七十三人。又四通行中，鈍、利二人俱通苦、樂。以此故知，鈍根之人亦依根本得入見道。《正理》如何言依根本以利根故必入聖耶？此言有失。設作救言：利根者厭心猛利名為利根，非是不動名為利根。設作此救，名相濫失。又《正理》云「若依越次，以利根故除練根得。」以此故知，《正理》意說依根本地是利根也。

Regarding the passage from "Based on the fundamental stages..." to "...because it is extremely intense," this explains the tenth line. Arising the virtues of uṣmagata and the rest based on the four fundamental [dhyānas] will definitely be completed in three lifetimes; in this life, they will definitely attain the vision of the truths, because their disgust with saṃsāra is extremely intense. If they rely on the anāgamya and the intermediate [dhyāna], the disgust is not intense, and they may or may not enter. Furthermore, the Mahāvibhāṣā, fascicle six, states: "Those who arise uṣmagata, and so on, based on the fundamental stages will definitely enter the samyaktva-nyāma in their present lifetime. Why is this? Because their uṣmagata, and so on, are induced by the noble path. For those who arise uṣmagata, and so on, based on the anāgamya-samādhi or the dhyānāntara, this is indeterminate. Why is this? Because their noble path is induced by uṣmagata, and so on. (The explanation says: In the fundamental stages, the pleasant path allows the noble path to arise easily and is able to induce uṣmagata, and so on; therefore, one enters nobility in the present life. The anāgamya and intermediate are painful paths, where the noble path is difficult to arise. Because it is induced by uṣmagata, and so forth, relying on those stages, one may or may not enter.)" Furthermore, Nyāyānusāra, fascicle sixty-one, states: "Those who arise the roots of goodness such as uṣmagata based on the fundamental stages will definitely attain the vision of the truths in this lifetime, because their faculties are sharp and their disgust with existence is profound. Those who arise uṣmagata, and so on, based on the anāgamya or intermediate will not necessarily attain entry into the vision of the truths in this lifetime. Other masters say: Those who arise uṣmagata, and so on, based on the fundamental dhyānas will definitely reach nirvāṇa in this life, because their disgust with existence is profound." The masters of the Kośa challenge this, saying: Those who attain uṣmagata, and so forth, have six lineages, and it is also said that uṣmagata, and so on, universally rely on the six stages. Furthermore, the text below states: when a single śraddhānusārin separates from passion, seventy-three individuals are constituted. Furthermore, among the four modes of progress, both dull and sharp individuals universally share in the painful and pleasant paths. From this we know that dull-facultied persons can also enter the path of seeing based on the fundamental [dhyānas]. How can Nyāyānusāra claim that, because their faculties are sharp, those relying on the fundamental stages definitively enter nobility? This statement is flawed. If one were to defend it by saying, "'Sharp faculties' means that their mind of disgust is intense, not that they are unshakeable," such a defense would confuse names and characteristics. Furthermore, Nyāyānusāra says: "If relying on skipping stages, due to sharp faculties, one excludes the attainment through training faculties." From this we know that Nyāyānusāra intended to say that those based on the fundamental stages have sharp faculties.