俱舍論記 24.20

24.20

「即斷修惑至無漏根故」者，釋第三句。即斷修惑七八品者，應知亦名不還果、向。一間具緣以立，向但據斷惑，故二差別。若於凡位，先斷三、四品惑或七、八品惑入見諦者，後得預流果或一來果時，乃至未修三、四、七、八品後勝果道，仍不名曰家家、一間雖具二緣，未成治彼三、四品惑或七、八品惑無漏根故。自古諸師皆云：先凡夫時斷五品修惑，後一來果時得解脫證者。不然，故《婆沙》一百五十八云「問：若先離欲界五品染，後入正性離生，苦法智生時，於先所斷見苦所斷五品法，及今所斷見苦所斷四品法，皆得無漏離繫得。乃至道法智生時，於先所斷見道所斷五品法，及今所斷見道所斷四品法，皆得無漏離繫得。彼先所斷修所斷五品法，無漏離繫得，何時當得？尊者僧伽筏蘇作如是說：道類智時，以於爾時名預流果亦名一來向故。彼說不然。所以者何？以於爾時得預流果。於一來果、向道乃至未起一剎那現前，如何可說為一來向？有作是說：起一來果加行道時，以是一來向所攝故。有餘師說：得一來果時得，以住第六無間道時，能引三界見所斷及欲界修所斷前六品法無漏離繫得令起，得一來果故。如是說者，從預流果決定起勝進道，彼現前時得。以從下果起趣上果勝進道時，必修先所斷上位諸結對治道。

Regarding 'Those who have abandoned seven or eight grades of emotional defilement... because they lack the uncontaminated faculties': this explains the third line. Those who have abandoned seven or eight grades of emotional defilement should be known as also being called non-returner candidates (anāgāmi-pratipannaka). The single-interruption type (eka-vīcika) is established by possessing both conditions, whereas the candidate is designated solely based on the abandonment of defilements; hence the distinction between the two. If, while in the stage of an ordinary person, one previously abandoned three or four grades of defilement, or seven or eight grades of defilement, and then entered the vision of the truths, subsequent to attaining the stream-enterer fruit or once-returner fruit, as long as one has not yet cultivated the superior fruit-path subsequent to the third, fourth, seventh, or eighth grade, one is still not called a 'family-to-family' (kulaṃkula) or 'single-interruption' [practitioner], because although one has both conditions, one has not yet perfected the uncontaminated faculties that remedy those three, four, seven, or eight grades of defilement. Since ancient times, various masters have all said: 'When one previously abandoned five grades of emotional defilement as an ordinary person, one later attains the realization of liberation at the time of the once-returner fruit.' This is not correct; hence the Mahāvibhāṣā, fascicle 158, states: 'Question: If one previously became detached from five grades of defilement of the desire realm and subsequently entered the certainty of rightness (samyaktva-niyāma), when the dharma-knowledge of suffering (duḥkhe dharma-jñānam) arises, one attains the uncontaminated acquisition of disjunction (visaṃyoga-prāpti) with respect to both the five grades of phenomena to be abandoned through seeing suffering that were previously abandoned and the four grades of phenomena to be abandoned through seeing suffering that are abandoned now. Up to: when the dharma-knowledge of the path (mārge dharma-jñānam) arises, one attains the uncontaminated acquisition of disjunction with respect to both the five grades of phenomena to be abandoned through seeing the path that were previously abandoned and the four grades of phenomena to be abandoned through seeing the path that are abandoned now. As for those five grades of phenomena to be abandoned through cultivation that were previously abandoned, when will one attain their uncontaminated acquisition of disjunction? The venerable Saṃghavasu spoke thus: At the time of the subsequent-knowledge of the path (mārge 'nvaya-jñānam), because at that time one is called a stream-enterer fruit and is also called a candidate for the once-returner. What he says is not correct. Why is that? Because at that time one attains the stream-enterer fruit. Before even a single thought-moment of the path toward the fruit or candidate of the once-returner has arisen in the present, how could one be called a candidate for the once-returner? Some give this explanation: At the time when the preparatory path (prayoga-mārga) of the once-returner fruit arises, because it is subsumed under the candidate for the once-returner. Other masters say: It is attained at the time of attaining the once-returner fruit, because while abiding in the sixth uninterrupted path (ānantarya-mārga), one can induce and cause to arise the uncontaminated acquisition of disjunction with respect to the phenomena of the three realms to be abandoned through seeing and the first six grades of phenomena of the desire realm to be abandoned through cultivation, thereby attaining the once-returner fruit. The correct explanation is: From the stream-enterer fruit, one definitely generates the path of superior progress (viśeṣa-mārga); when that is present before one, it is attained. This is because when one generates the path of superior progress from a lower fruit aiming toward a higher fruit, one must cultivate the remedying path for the previously abandoned higher-level fetters.'