俱舍論記 23.68

23.68

「論曰至三位亦爾」者，釋上三句。言順解脫分者，解脫謂涅槃，此善順彼，名順解脫分。譬如種田，第一下種，第二苗成，第三結實，三位不同。修道亦爾，第一生身入法性，即種順解脫分善；第二生成就，即成就順決擇分善根；第三生得解脫，即能證得解脫涅槃，故言三位亦爾。此據聲聞，極疾三生修加行，極遲六十劫修加行。若據獨覺，極疾四生修加行，極遲百劫修加行。若據佛乘，極疾三無數劫及餘九十一劫修加行，若極遲者三無數劫及餘百劫修加行。此據修者，餘即不定。或有殖已經一劫或無量劫不能入聖，佛時長故，其根最利。聲聞三生、獨覺四生，非要利根，亦通鈍根。若極利者，要經六十、要經百劫。故《婆沙》三十一云「非如聲聞極利根者經六十劫，非如獨覺極利根者唯經百劫。」餘文可知。《正理》六十一破云「極疾三生方得解脫，謂初生殖順解脫分，次生成熟，第三生起順決擇分即入聖道。若謂第二生起順決擇分，第三生入聖乃至得解脫，彼言便與前說相違。謂依根本地起煖等者，彼必於此生得入見諦。或彼應許極速二生，謂第二生依根本地起煖等者，彼於理生必入聖道得解脫故。」俱舍師救云：若依根本起煖等者，必於前生已起煖等，故不與彼前文相違，亦復無有減三生失。

"The Śāstra says ... the three stages are likewise" explains the preceding three lines. Regarding the 'aids to liberation' (mokṣa-bhāgīya), 'liberation' refers to nirvāṇa; because these wholesome [roots] accord with it, they are called 'aids to liberation'. It is like planting a field: first sowing the seed, second the growth of the sprout, and third the bearing of fruit—the three stages are distinct. Cultivating the path is likewise: in the first lifetime, one's bodily existence enters into the nature of dharmas, which is planting the wholesome roots of the aids to liberation; in the second lifetime, it matures, which is perfecting the wholesome roots of the aids to penetration (nirvedha-bhāgīya); in the third lifetime, one attains liberation, which is being able to realize and attain the liberation of nirvāṇa. Therefore it says that 'the three stages are likewise'. This is said with respect to śrāvakas: at the quickest, one cultivates the preparatory application (prayoga) over three lifetimes; at the slowest, one cultivates the preparatory application over sixty kalpas. With respect to pratyekabuddhas: at the quickest, one cultivates the preparatory application over four lifetimes; at the slowest, over one hundred kalpas. With respect to the Buddha vehicle: at the quickest, one cultivates the preparatory application over three incalculable kalpas plus ninety-one kalpas; at the slowest, over three incalculable kalpas plus one hundred kalpas. This is said with respect to those who cultivate; in other cases, it is indefinite. Some, having planted [them], pass through one kalpa or immeasurable kalpas and still cannot enter into noble status. Because the Buddha's time is long, his faculties are the sharpest. For śrāvakas to take three lifetimes and pratyekabuddhas four lifetimes does not require sharp faculties; it also admits dull faculties. If they are extremely sharp, they must pass through sixty or one hundred kalpas. Hence the Mahāvibhāṣā (fascicle 31) says: 'It is not that, like a śrāvaka with the sharpest faculties, it takes sixty kalpas, nor that, like a pratyekabuddha with the sharpest faculties, it takes only one hundred kalpas.' The rest of the text can be understood. The Nyāyānusāra (fascicle 61) refutes this, saying: 'One attains liberation only after at least three lifetimes, meaning that in the first lifetime one plants the aids to liberation, in the next lifetime they mature, and in the third lifetime one produces the aids to penetration and then enters the noble path. If one says that in the second lifetime one produces the aids to penetration, and in the third lifetime one enters noble status and ultimately attains liberation, then his statement contradicts the earlier teaching. That is to say, for one who produces [the wholesome root of] Heat (ūṣmagata) and the rest based on a fundamental level (maula-bhūmi), he must attain entry into seeing the truths in this very lifetime. Or else he should concede [liberation in] at quickest two lifetimes, meaning that if one in the second lifetime produces Heat and the rest based on a fundamental level, he necessarily enters the noble path and attains liberation in that very lifetime of reason.' The master of the Kośa defends this: If one produces Heat and the rest based on the fundamental level, he must have already produced Heat and the rest in the preceding lifetime; therefore, it does not contradict that earlier text, nor is there the error of reducing it below three lifetimes.