俱舍論疏 23.96

23.96

「論曰至得成佛義」，明煖、頂可轉，忍不可轉。《婆沙》第七云「轉聲聞種姓順解脫分，起獨覺及佛種姓順解脫分。轉獨覺種姓順解脫分，起聲聞及佛種姓順解脫分。若起佛種姓順解脫分已，則不可轉，極猛利故。」又三十一云「非如聲聞極利根者經六十劫，非如獨覺極利根者唯經百劫。」准上論文，若二乘若勤修者，定百劫、六十劫定得涅槃，非謂不修。所以得知？《婆沙》第七云「或有人種順解脫分善根已，或經一劫、或經百劫、或經千劫，流轉生死而不能起順決擇分。或復有人起順決擇分善根已，或經一生，或經百生，或經千生，流轉生死而不能入正性離生（已上論文）。」然說頂位已前可轉者，聲聞若不轉，即經六十劫定得涅槃；若轉者，即不定也。獨覺不轉者，百劫定得涅槃；若轉者，即不定。又准《正理》云「菩薩專求利他事故，為欲拔濟無邊有情，弘誓莊嚴經無量劫，故往惡趣如遊園苑。若不爾者，無成佛義。」此論復云「是故定無得成佛義。」准此，若不能往惡趣，不得成佛。由此論說忍已上不許迴心，前二善根許迴心也。

From the commentary's statement: "The commentary says ..." up to "... attaining the meaning of becoming a Buddha": this explains that warmth and summit can be converted, but receptivity cannot be converted. The seventh [fascicle] of the *Vibhāṣā* says: "One converts the [roots of goodness] conducive to liberation of a śrāvaka's disposition to give rise to the [roots of goodness] conducive to liberation of a pratyekabuddha's or a Buddha's disposition. One converts the [roots of goodness] conducive to liberation of a pratyekabuddha's disposition to give rise to the [roots of goodness] conducive to liberation of a śrāvaka's or a Buddha's disposition. If one has already produced the [roots of goodness] conducive to liberation of a Buddha's disposition, they cannot be converted, because they are extremely sharp and vigorous." Furthermore, the thirty-first [fascicle] says: "It is not like a śrāvaka of extremely sharp faculties who takes sixty kalpas, nor like a pratyekabuddha of extremely sharp faculties who takes only one hundred kalpas." According to the above passage of the treatise, for those of the two vehicles who practice diligently, it is definite that in one hundred kalpas or sixty kalpas they definitely attain nirvāṇa; it does not mean if they do not practice. How is this known? The seventh [fascicle] of the *Vibhāṣā* says: "There are some persons who, having planted the roots of goodness conducive to liberation, transmigrate in saṃsāra for one kalpa, or a hundred kalpas, or a thousand kalpas, and yet cannot give rise to those conducive to penetration. There are also persons who, having given rise to the roots of goodness conducive to penetration, transmigrate in saṃsāra for one life, or a hundred lives, or a thousand lives, and yet cannot enter into the noble emergence from birth (the above is the treatise text)." However, in stating that before the stage of summit one can convert: if a śrāvaka does not convert, then in sixty kalpas they will definitely attain nirvāṇa; if they do convert, then it is indefinite. If a pratyekabuddha does not convert, then in one hundred kalpas they will definitely attain nirvāṇa; if they do convert, then it is indefinite. Furthermore, according to the *Nyāyānusāra*, it says: "Because a bodhisattva exclusively seeks the benefit of others, wishing to rescue boundless sentient beings, and adorns themselves with great vows throughout immeasurable kalpas, they therefore go to the bad destinies as though strolling in a park. Were it not so, there would be no meaning in becoming a Buddha." This treatise also says: "Therefore, there would definitely be no meaning in attaining Buddhahood." Based on this, if one cannot go to the bad destinies, one cannot become a Buddha. Because of this, the treatise explains that from receptivity onward a turning of the mind is not permitted, whereas for the prior two roots of goodness, a turning of the mind is permitted.