俱舍論記 25.8

25.8

「於此六中至方入定故」者，釋第三、第四句。於此六種姓中，前之五種從先學位鈍根種姓信解姓生，即此五種總說名為時愛心解脫。恒時愛護所證得法，故名時愛；及心解脫煩惱縛故，名心解脫。具斯二義，名時愛心解脫。有學鈍根雖恒時愛護而心不解脫，無學利根雖心解脫而非恒時愛護，各闕一義，不名時愛心解脫也。此時愛心解脫，亦說名為時解脫者，以要待時方能入定及能解脫煩惱縛故，具此二義名時解脫。有學鈍根雖要待時而非解脫，無學利根雖復解脫非要待時，各闕一義，不名時解脫者。具足應言待時解脫，略初待言，但說時解脫。如言蘇瓶，具足應言盛蘇瓶，略初盛字但言蘇瓶。由此鈍根要待勝時方能入定。言勝時者，謂待資具。資具有三：一好衣、二好食、三好臥具。無病處即是好處。等，謂等取得好說法及得好人。如是六種勝緣合時方能入定故。故《婆沙》一百一云「時雖有多，略有六種：一得好衣時、二得好食時、三得好臥具時、四得好處所時、五得好說法時、六得好補特伽羅時（如彼廣說）。」

Regarding "Among these six ... only then enters concentration": this explains the third and fourth lines. Among these six lineages, the preceding five arise from the lineage of dull faculties in the prior stage of learning, the lineage resolved through faith. These five are collectively called the "temporarily cherished mental liberation." Because they always cherish and protect the dharmas they have attained, they are called "temporarily cherished"; and because the mind is liberated from the bondage of afflictions, it is called "mental liberation." Possessing these two meanings, it is called "temporarily cherished mental liberation." Although learners of dull faculties always cherish and protect, their minds are not liberated; although non-learners of sharp faculties have liberated minds, they do not always cherish and protect; each lacks one meaning, so they are not called "temporarily cherished mental liberation." This temporarily cherished mental liberation is also called "temporal liberation" because it requires awaiting the right time to be able to enter concentration and to be able to liberate from the bondage of afflictions; possessing these two meanings, it is called "temporal liberation." Although learners of dull faculties must await the time, they are not liberated; although non-learners of sharp faculties are liberated, they need not await the time; each lacks one meaning, so they are not called "temporally liberated." Fully expressed, one should say "liberation awaiting the time"; omitting the initial word "awaiting," one simply says "temporal liberation." It is like saying "ghee jar": fully expressed, one should say "a jar containing ghee"; omitting the initial word "containing," one simply says "ghee jar." Thus those of dull faculties must await superior conditions of time before they can enter concentration. Speaking of "superior conditions of time," it means awaiting provisions. There are three provisions: first, good clothing; second, good food; third, good bedding. A place free from illness is a good place. "Etc." means including gaining good exposition of the Dharma and gaining good companions. When these six kinds of superior conditions come together, only then can they enter concentration. Therefore Mahāvibhāṣā 101 says: "Although times are manifold, briefly there are six kinds: first, the time of obtaining good clothing; second, the time of obtaining good food; third, the time of obtaining good bedding; fourth, the time of obtaining a good place; fifth, the time of obtaining good exposition of the Dharma; sixth, the time of obtaining a good individual (as explained in detail there)."