俱舍論記 23.52

23.52

「若先捨已至還從本修」者，釋第十一句。煖等善根，若先捨已後重得時，所得必非先之所捨。如人先捨別解脫已，後重得戒，所得必非先之所捨。以煖等善從無始來未曾熟修，要由廣大功用成故，於未曾得生欽重故得先未得，於已曾得不欣樂故非得曾得，以趣聖道求昇進故。若得餘定以曾熟修，非由大功，故後重得得先所捨。若先已得煖等善根修習圓滿，經生故捨，至於後身遇了分位善說法師，得宿住智知曾過去已修煖等，為說頂等便生頂等；若不遇者，還從煖等根本修故，或從持息念等根本修故。故《婆沙》云「問：若餘生中即起頂者，從何作意無間起耶？答：如起煖時所有作意。如說從煖起頂，從頂起忍亦爾。問：若爾，何故說煖無間起頂，頂無間起忍耶？答：依一身中相續起者作如是說，然非一切。」

"If having previously abandoned it ... he still cultivates from the root again": this explains the eleventh line. If one has previously abandoned the roots of good such as heat and later reattains them, what is attained is definitely not what was previously abandoned. Just as when a person has previously abandoned the prātimokṣa and later reattains the precepts, what is attained is definitely not what was previously abandoned. Because from beginningless time the goods of heat and the like have never been practiced to maturity, they must be accomplished through immense effort. Because one gives high esteem to what has never been attained before, one attains what was not previously attained; and because one finds no joy in what has already been attained, one does not reattain what was previously attained, for one is advancing toward the noble path and seeking higher progress. By contrast, when one attains other absorptions, because they have been practiced to maturity in the past and are not [accomplished] through great effort, when reattaining them later one attains what was previously abandoned. If one had previously attained the roots of good such as heat, completed their cultivation, and then abandoned them by passing through a lifetime, then in a subsequent life, if one encounters a Dharma teacher skilled at distinguishing stages who speaks the Dharma well, and one attains the knowledge of past lives knowing that one had cultivated heat and the rest in the past, when he speaks to him of the summits and the rest, summits and the rest will then arise; but if one does not encounter such a teacher, one cultivates again from the root of heat and the rest, or cultivates from the root of mindfulness of breathing and the rest. Therefore the *Mahāvibhāṣā* states: "Question: If in another life one immediately gives rise to the summits, immediately following what mental application does it arise? Answer: Like any mental application present when heat arose. As it is said that summits arise from heat, so too do patiences arise from summits. Question: If so, why is it said that summits arise immediately following heat, and patiences arise immediately following summits? Answer: That is stated with reference to those arising consecutively within a single life, but it is not so in all cases."