俱舍論疏 23.166

23.166

論「然諸先斷至定成樂根。釋。先斷一品等於此生中定起勝果道」，若不爾者，先離色界染得阿那含果，生於無色應不成就樂根。本論既言定成樂根，故知定起勝果道也。准此，前二向道亦決定起。所以定起者，《正理》釋云「彼障已斷必欣彼故，障已斷道易現前故。」《婆沙》一百七十一云「頗有無漏四靜慮漸得耶？答：有。以聖者離下地染，及有起勝果道時，漸次得故。三無色為問亦爾。」准此文，起勝果必漸次也。

On the passage of the treatise from "However, all those who previously abandoned" to "definitely accomplish the faculty of pleasure": Explanation. Those who previously abandoned one category and so forth definitely give rise in this life to the path of the superior fruit. Were it not so, one who had previously detached from the defilement of the form realm and attained the fruit of anāgāmin would, when born into the formless realm, not accomplish the faculty of pleasure. Since the root treatise states that they definitely accomplish the faculty of pleasure, we know that they definitely give rise to the path of the superior fruit. Corresponding to this, the paths of approach to the previous two [fruits] also definitely arise. As for why they definitely arise, the *Nyāyānusāra* explains: "Because that obstacle has already been abandoned, they necessarily delight in it, and because the path whose obstacles have already been abandoned easily presents itself." Fascicle 171 of the *Vibhāṣā* says: "Is there any gradual attainment of the four undefiled dhyānas? Answer: Yes. Because noble ones detach from the defilement of lower stages, and when they give rise to the path of the superior fruit, they attain them gradually. The inquiry concerning the three formless realms is also like this." Based on this text, giving rise to the superior fruit must be gradual.