俱舍論頌疏論本 10.87

10.87

釋曰：上句標，下句釋。謂諸聖人名正性定聚，造五無間者名邪性定聚，自餘凡夫名不定性聚。頌言餘者，正、邪定餘，即無間外餘凡夫也。言正性者，所謂涅槃，定者是聖，有無漏道，遠一切惡，故名為聖。獲得畢竟離繫得故，定盡煩惱，故名為定。聖於正性得決定故，名正性定也。言邪性者，謂三惡趣，定謂造無間人也。造五無間必墮惡趣，故名為定。造無間人於邪性中得決定故，名邪性定也。不定性者，除正、邪外所餘有情，遇聖入聖、遇邪入邪，名不定性聚。

The commentary says: The upper line marks them, and the lower line explains them. The noble ones are called the group of determination in correctness; those who commit the five immediate [offences] are called the group of determination in falsity; the remaining ordinary beings are called the group of indefinite nature. In the verse, "the rest" means the remainder of the rightly and wrongly determined, that is, the ordinary beings other than those of the immediate offences. "Correctness" refers to nirvāṇa. "Determined" refers to the noble: possessing the undefiled path, they are far removed from all evil, and are therefore called noble; because they have attained the definitive acquisition of disjunction, they are determined to exhaust defilements, and are therefore called determined. Because the noble have attained determination in correctness, they are called the group of determination in correctness. "Falsity" refers to the three evil destinies; "determined" refers to those who commit the immediate offences. Those who commit the five immediate offences are certain to fall into the evil destinies, and are therefore called determined. Because those who commit the immediate offences have attained determination in falsity, they are called the group of determination in falsity. "Indefinite nature" refers to sentient beings other than the right and the wrong: encountering the noble they enter the noble, and encountering the wrong they enter the wrong; hence they are called the group of indefinite nature.