俱舍論疏 23.94

23.94

論「何緣唯此至捨異生性故」，明唯世第一能入離生。世第一法住現在時，與苦法智忍為等無間緣，引至生相，名為入也。世第一法如無間道，苦法智忍如解脫道，此二共捨異生性也。《婆沙》第二云「如是說者，世第一法住時名入。問：若爾，異生應即聖者，入聖道故。答：無如是過。世第一法至住位時，苦法智忍在正生時，未成就故不名聖者。苦法智忍雖未已生，以在正生名等無間，世第一法爾時為彼等無間緣，故名為入（述曰：至生，得次第故，名等無間也）。」

On the Śāstra's statement: "For what reason [is it said that] only this [summit of roots of goodness can enter the step of determination], up to [the explanation that it is] because it abandons the state of being an ordinary person": this clarifies that only the mundane supreme dharmas can enter into the emergence from birth. When the mundane supreme dharmas abide in the present, they serve as the equal-and-immediate condition for the dharma-knowledge-receptivity to suffering, drawing it to its state of arising; this is called "entering." The mundane supreme dharmas are like the uninterrupted path, and the dharma-knowledge-receptivity to suffering is like the path of liberation: these two together abandon the state of being an ordinary person. The second [fascicle] of the *Vibhāṣā* says: "As it is said: When the mundane supreme dharmas abide, it is called 'entering.' Question: If so, an ordinary person should immediately be a noble one, because they have entered the noble path. Answer: There is no such fault. When the mundane supreme dharmas reach the stage of abiding, the dharma-knowledge-receptivity to suffering is just arising; because it has not yet been achieved, one is not called a noble one. Although the dharma-knowledge-receptivity to suffering has not yet arisen, because it is just arising it is called 'equal-and-immediate'; the mundane supreme dharmas are at that time its equal-and-immediate condition, and therefore it is called 'entering' (the commentary says: arriving at arising, obtaining uninterrupted succession, is called 'equal-and-immediate')."