俱舍論記 23.62

23.62

「已得異生至捨異生性」者，答。增上忍時，除世第一法一剎那異生性，餘一切異生性皆得非擇滅，至第一法故。言已得異生非擇滅故，世第一法能如無間道捨異生性故。苦法忍如解脫道，捨異生性故。世第一法住現在時，說名為入。故《婆沙》第二云「如是說者，世第一法住時名入。問：若爾，異生應即聖者，入聖道故。答：無如是過。世第一法至住位時，苦法智忍在正生時，未成就故不名聖者。苦法智忍雖未已生，以在正生名等無間。世第一法爾時為彼等無間緣，故名為入。」

"Having already attained the ordinary person's ... abandons the ordinary person's nature": the answer. At the time of upper patience, with the exception of the ordinary person's nature for the single moment of the worldly supreme dharmas, all other ordinary persons' natures obtain analytical cessation; and reaching the supreme dharmas, therefore, it is said that one has already attained the non-analytical cessation of the ordinary person's nature, because the worldly supreme dharmas are able to abandon the ordinary person's nature like an uninterrupted path. Patience with the dharma of suffering abandons the ordinary person's nature like a path of liberation. When the worldly supreme dharmas abide in the present, it is called 'entering'. Therefore the *Mahāvibhāṣā*, fascicle 2, states: "As is taught: When the worldly supreme dharmas abide, it is called 'entering'. Question: If so, an ordinary person should already be a noble one, because he enters the noble path. Answer: There is no such fault. When the worldly supreme dharmas reach the abiding state, patience with the cognition of the dharma of suffering is in the process of arising, and because it is not yet possessed, he is not called a noble one. Although patience with the cognition of the dharma of suffering has not yet arisen, because it is in the process of arising it is called immediately contiguous. The worldly supreme dharmas are at that time its immediately contiguous condition, and therefore it is called 'entering'."