俱舍論記 23.73

23.73

「即此名入至如燈及生相」者，釋忍異名。即此苦忍名入正性離生，亦復名入正性決定。此忍初入，故得二名。經言正性，所謂涅槃，或目聖道。生謂煩惱。故《婆沙》第三云「復次見所斷惑，令諸有情墮諸惡趣，受諸劇苦。譬如生食久在身中，能作種種極苦惱事。是故此惑說名為生。見道能滅，故名離生。復次有身見等剛強難伏，如狩龍戾，故說名生。見道能滅，故名離生（廣如彼說）。」或謂善根未熟名生，故《婆沙》云「復次一切煩惱或諸貪愛，能令善根不得成就，及令諸有潤令起過，皆名為生。見道起已摧彼勢力，令不復為增上生過。由此見道獨名離生（廣如彼說）。」能決趣涅槃，謂正性之決定，或決了諦相。謂正性即決定，故諸聖道得決定名。苦法智忍初至此位，說名為入。此忍生已至現在位，得聖者名。此忍在未來，能捨異生性。謂許此忍未來生時，有此能捨異生性用，非餘法能。如燈及生相未來有用，燈有除闇用，令闇不至；生相有生法用。故《婆沙》云「謂一切法能於未來有作用者，總有三類：一者內法，如苦法忍。二者外法，如日等光明。三者內、外法，如諸生相。」

"This is called entering ... like a lamp and the characteristic of arising" explains the alternate names of receptivity. This very receptivity to suffering is called 'entering the correct nature and leaving birth' (samyaktva-niyāmāvakrānti), and is also called 'entering determination in the correct nature'. Because this receptivity enters it for the first time, it obtains these two names. The sūtra says 'correct nature', which refers to nirvāṇa, or denotes the noble path. 'Birth' refers to the afflictions (kleśa). Hence the Mahāvibhāṣā (fascicle 3) says: 'Furthermore, the afflictions to be abandoned by seeing cause sentient beings to fall into the unfortunate realms and undergo severe suffering. Just as undigested (raw) food staying long in the body can cause all kinds of extreme afflictions, so this affliction is called "birth" (raw). Because the path of seeing can extinguish it, it is called "leaving birth". Furthermore, the view of selfhood and the rest are unyielding and difficult to subdue, like a wild beast or an obstinate dragon; therefore they are called "birth". Because the path of seeing can extinguish them, it is called "leaving birth" (explained in detail as in that text).' Or it is said that unripened wholesome roots are called 'birth'; hence the Mahāvibhāṣā says: 'Furthermore, all afflictions or various cravings and attachments can cause wholesome roots not to be perfected, and cause existences to be moistened so that faults arise; these are all called "birth". When the path of seeing arises, it crushes their power so that they no longer constitute the fault of superior birth. Because of this, the path of seeing alone is called "leaving birth" (explained in detail as in that text).' Being able to resolve toward nirvāṇa is called the determination (niyāma) of the correct nature, or decisively comprehending the characteristics of the truths. That is, the correct nature is itself determination, so the noble paths obtain the name 'determination'. When the receptivity to the dharma-knowledge of suffering first arrives at this stage, it is said to 'enter'. When this receptivity has arisen and arrived at the present moment, one obtains the name of a 'noble one'. When this receptivity is in the future, it can abandon the state of being an ordinary person (pṛthagjanatva). That is to say, it is accepted that when this receptivity is about to arise in the future, it has this function of abandoning the state of being an ordinary person, which no other dharma can do. It is like a lamp and the characteristic of arising (jāti-lakṣaṇa), which have function in the future: a lamp has the function of dispelling darkness, preventing darkness from arriving; the characteristic of arising has the function of giving birth to dharmas. Hence the Mahāvibhāṣā says: 'All dharmas capable of having an activity in the future are of three general types: first, internal dharmas, such as the receptivity to the dharma of suffering; second, external dharmas, such as the light of the sun and the like; third, internal and external dharmas, such as the characteristics of arising.'