俱舍論記 25.41

25.41

「若應果性至如理應思」者，經部反難。若言無漏應果體性，鈍根亦容有退失者，如何世尊但說所證有漏諸定現法樂住，有可退理，不說無漏。由此證知羅漢果性必是不動，不動決定不退動也。然由利養等擾亂過失故，有於所得現法樂住退失自在不成就故，此退自在謂諸鈍根；若諸利根，於現法樂則無退失。故於所得現法樂住，有退故名第一退法，無退故名第六不退法。如是思等四種種姓，如理應思。有退故名思法，無退故名第六不退法，如是乃至有退故名堪達法，無退故名第六不退法，第六亦名不動。經部但約有漏定邊明六種姓差別不同；若據無漏果性義邊，唯是不動無六差別，亦無有退。又解：有退名第一退法，無退名第六不退法。思等四種，如理應思。然皆容退現法樂住，有思名第二思法，無思名不思法即是第六。如是乃至有堪達名第五堪達法，無堪達名不堪達即是第六。

"If the nature of the fruit of the arhat […] should be contemplated in accordance with reason": this is the counter-objection of the Sautrāntika. If it is said that even the nature of the uncontaminated fruit of the arhat might admit of falling away in the case of those of dull faculties, why did the World-Honoured One only state that the contaminated absorptions, the pleasant dwellings in this present life that are attained, have a principle by which they can be fallen away from, and not state [this of] the uncontaminated? From this it is proven and known that the nature of the fruit of the arhat must be unshakeable, and what is unshakeable definitely does not fall away or shake. However, because of the faults of distraction caused by material gain and so forth, there are those who fall away from mastery over the pleasant dwelling in this present life that has been attained and do not possess it; this falling away from mastery refers to those of dull faculties. If they are of sharp faculties, then there is no falling away regarding the pleasant dwelling in this present life. Therefore, because there is falling away regarding the pleasant dwelling in this present life that has been attained, the first is named "one of the nature to fall away" (parihāṇa-dharman); because there is no falling away, the sixth is named "one of the nature not to fall away" (aparihāṇa-dharman). The four lineages such as "cetanā-dharman" and so forth should be contemplated in accordance with reason. Because there is falling away, it is named "cetanā-dharman"; because there is no falling away, the sixth is named "aparihāṇa-dharman". Thus up to: because there is falling away, it is named "prativedhanā-dharman"; because there is no falling away, the sixth is named "aparihāṇa-dharman". The sixth is also named "akopya-dharman" (unshakeable). The Sautrāntika explains the differences among the six lineages solely with respect to contaminated absorption; if one relies on the aspect of the uncontaminated fruit, it is only unshakeable, without six distinctions and without falling away. Another explanation: having falling away is named the first, parihāṇa-dharman; having no falling away is named the sixth, aparihāṇa-dharman. The four such as cetanā-dharman and so forth should be contemplated in accordance with reason. However, all admit of falling away from the pleasant dwelling in this present life: having cetanā is named the second, cetanā-dharman; lacking cetanā is named a-cetanā-dharman, which is the sixth. Thus up to: having prativedhanā is named the fifth, prativedhanā-dharman; lacking prativedhanā is named a-prativedhanā, which is the sixth.