俱舍論疏 5.69

5.69

論「謂我未得至諸事究竟」，西方重釋不越期心。《正理論》云「豈不由斯已成違越？欲起無漏聖道期心，如何菩薩為盡諸漏，修未曾得見、修二道，欲拔有頂見斷惑根及除有頂，修惑怨敵，立誓要期結加趺坐。事未究竟，而於其中捨所要期無漏治道，貴重無始能為誑惑世間定類，為獲共有易得滅定而致稽留。如是善成三十四念得菩提故。」

[On] the treatise's: 'Meaning: "As long as I have not attained ... the accomplishment of all matters"': the Western masters re-explain not transgressing the resolution. The Nyāyānusāra states: 'How could this not already constitute a violation? With the resolution desiring to give rise to the uncontaminated noble path, how could the Bodhisattva, in order to exhaust all āsravas, cultivate the paths of seeing and cultivation never before attained, desire to uproot the roots of affliction to be abandoned by seeing in the bhavāgra, and eliminate the enemy of afflictions to be abandoned by cultivation in the bhavāgra, make a solemn vow and sit cross-legged; and before the matter is completed, abandon the uncontaminated antidotal path he had resolved upon in the midst of it, esteem the category of worldly absorptions that have been delusive from beginningless time, and delay in order to obtain the shared and easily attained absorption of cessation? Thus it is well established that he attains bodhi in thirty-four mind-moments.'