俱舍論疏 23.107

23.107

論「遇佛出世至亦遇獨覺」，明殖緣也。准此論，餘時不能種殖。「遇佛出」者，或親見佛、或遇教法，知生死可厭、知涅槃可忻故，能種殖解脫分也。《正理論》云「有佛出世、若無佛時，俱能種殖順解脫分。」《婆沙》第七云「問：此善根為在意地？為五識身？答：在意地，非五識身。問：此善根為加行得？為離染得？為生得耶？答：唯加行得。有說亦是生得。評曰：前說者好，加行起故。問：此善根依何身起？答亦依男身亦依女身。問：為因何事種此善根？答或因施、或因戒、或因聞，而不決定。所以者何？意樂異故。謂或有人因施一摶食、或乃至一淨齒木，即能種殖解脫種子。如戰達羅等，彼隨所施皆作是言：願我因斯定得解脫。或有雖設無遮大會，而不能種解脫種子。如無暴惡等，彼隨所施皆求世間富貴名稱，不求解脫。或有受持一晝一夜八分齊戒即能種解脫種子，或有受持盡眾同分別解脫戒而不能種解脫種子。或有讀誦四句伽陀即能種殖解脫種子，或有善通三藏文義而不能種解脫種子。問：誰決定能種此順解脫分善根？答：若有增上意樂欣求涅槃、厭背生死者，隨起少分施戒聞善，即能決定種此善根。若無增上意樂欣求涅槃、厭背生死者，雖起多分施戒聞善，而亦不能種此善根。順解脫分亦有六種，謂退法種姓乃至不動法種姓。轉退法種姓順解脫分，起思法種姓順解脫分，乃至轉堪達種姓順解脫分、起不動法種姓順解脫分。」

On the Śāstra's statement: "Encountering the appearance of a Buddha in the world ... also encountering a pratyekabuddha": this explains the conditions for planting. According to this treatise, at other times one cannot plant them. "Encountering the appearance of a Buddha" means either seeing a Buddha in person or encountering the teaching, knowing that saṃsāra is to be reviled and knowing that nirvāṇa is to be rejoiced in, and thus one is able to plant [the roots of goodness] conducive to liberation. The *Nyāyānusāra* says: "Whether a Buddha appears in the world or there is no Buddha, in both cases one is able to plant the factors conducive to liberation." The seventh [fascicle] of the *Vibhāṣā* says: "Question: Do these roots of goodness abide in the mental ground, or in the five sensory consciousnesses? Answer: They abide in the mental ground, not in the five sensory consciousnesses. Question: Are these roots of goodness acquired through preparation (*prayogika*), acquired through detachment from passion, or born-acquired (*upapattipratilambhika*)? Answer: They are only acquired through preparation. Some say they are also born-acquired. Critical verdict: The former explanation is good, because they are arisen through preparation. Question: Relying on what body do these roots of goodness arise? Answer: They arise relying both on a male body and on a female body. Question: On account of what matters does one plant these roots of goodness? Answer: Either on account of giving, or on account of discipline, or on account of learning, but it is not determined. Why is this? Because their intentions differ. That is, there may be a person who, on account of giving a single morsel of food, or even a single tooth-stick, is able to plant the seeds of liberation. Just like Candra and others: whatever they gave, they all made this aspiration: 'May I, by this, definitely attain liberation.' There may also be someone who, though setting up a great unrestrained assembly (*mahā-pañcavārṣika*), is unable to plant the seeds of liberation. Just like Acāṇḍāla and others: whatever they gave, they all sought worldly wealth, rank, and fame, not seeking liberation. There may be someone who, receiving and observing the eight-fold precept for a single day and night, is able to plant the seeds of liberation; or there may be someone who receives and observes the prātimokṣa precepts for their entire lifetime and yet is unable to plant the seeds of liberation. There may be someone who, reciting a four-line gāthā, is able to plant the seeds of liberation; or there may be someone who is well versed in the text and meaning of the Tripiṭaka and yet is unable to plant the seeds of liberation. Question: Who is definitely able to plant these roots of goodness conducive to liberation? Answer: If there is someone who has an intensified intention that delights in seeking nirvāṇa and turns away in revulsion from saṃsāra, whenever they give rise to even a minor portion of wholesome action in giving, morality, or hearing, they can definitely plant these roots of goodness. If they do not have an intensified intention that delights in seeking nirvāṇa and turns away in revulsion from saṃsāra, even though they give rise to a major portion of wholesome action in giving, morality, or hearing, they still cannot plant these roots of goodness. There are also six kinds of factors conducive to liberation, from the disposition of falling away up to the immovable disposition. One converts the factors conducive to liberation of the disposition of falling away to give rise to the factors conducive to liberation of the disposition of reflection, and so forth up to converting the disposition capable of penetration to give rise to the immovable disposition."