俱舍論疏 23.77

23.77

論「依根本地至極猛利故」，第十依根本必定得聖。《正理論》云「依根本地起煖等善根，彼於此生必定得見諦，以利根故厭有深故。依未至、中間起煖等者，於此生不必得入見諦（述曰：由止、觀不均，厭有不深；止、觀不均，心又不利）。有餘師說：依根本定起煖等者，此生必定得至涅槃，厭有深故。」准《婆沙》，煖、頂依根本亦不退，未至、中間即有退也。《婆沙》第六云「依根本地起煖等者，現身必入正性離生。所以者何？彼由聖道引煖等故。依未至定、靜慮中間起煖等者，此則不定。所以者何？彼由煖等引聖道故（解云：根本地止、觀均平，厭生死苦、欣上聖道勝未至等，故起煖等定入聖道。未至、中間觀多止少，由宿習煖等力故引起聖道。由此二地得有遲速）。」

On the Śāstra's statement: "Supported by the fundamental bhūmi [...] because they are extremely sharp": the tenth [section] clarifies that dependent on the fundamental [dhyānas], one definitely attains noble status. The Nyāyānusāra states: "One who gives rise to the roots of goodness of Heat and the rest supported by the fundamental bhūmis definitely attains the seeing of the truths in this very life, because of sharp faculties and deep revulsion toward existence. For one who gives rise to Heat and the rest supported by the unarrived or intermediate [dhyānas], it is not certain that they will enter the seeing of the truths in this life (The commentary says: Because śamatha and vipaśyanā are uneven, revulsion toward existence is not deep; because śamatha and vipaśyanā are uneven, the mind is also not sharp). Other masters say: For one who gives rise to Heat and the rest supported by the fundamental dhyāna, they definitely attain nirvāṇa in this life, because their revulsion toward existence is deep." According to the Vibhāṣā, Heat and Summits supported by the fundamental [dhyānas] also do not retrogress, whereas supported by the unarrived and intermediate, there is retrogression. The sixth fascicle of the Vibhāṣā says: "One who gives rise to Heat and the rest supported by the fundamental bhūmi definitely enters the right determination to reach perfection in the present life. Why is that? Because they induce Heat and the rest by means of the noble path. For one who gives rise to Heat and the rest supported by the unarrived dhyāna or intermediate dhyāna, this is not determined. Why is that? Because they induce the noble path by means of Heat and the rest (Explanation: In the fundamental bhūmis, śamatha and vipaśyanā are balanced; revulsion toward the suffering of saṃsāra and delight in the superior noble path surpass the unarrived, etc.; hence upon giving rise to Heat and the rest, they definitely enter the noble path. In the unarrived and intermediate, vipaśyanā is abundant while śamatha is deficient; the noble path is induced through the force of past habituation with Heat and the rest. Due to these two bhūmis, attainment has slowness and speed)."