俱舍論頌疏論本 23.23

23.23

皆慧五除得者，出體，此煗等四，念住性故，皆慧為體，若并助伴，皆五蘊性（有定共戒，名為色蘊，餘四可知）。此煗等四有能得得，助伴體中得非煗等四善根體，故言除得。出見道後有法後得，得此煗等，煗等上得聖容現行。若此煗等以得為體，豈有聖者煗等善根重現前耶？謂煗等四，聖道加行得聖果已，理不合起，故煗等體非是得也。

"[They are] all wisdom, five [aggregates], excluding acquisition": presenting their intrinsic nature. Because these four—heat and the rest—have the nature of applications of mindfulness, they all have wisdom as their intrinsic nature. If taken together with their companions, they all have the nature of the five aggregates (possessing morality concurrent with concentration, which is called the aggregate of form; the remaining four are understandable). These four—heat and the rest—have acquisition that can acquire them; among their companion entities, acquisition is not the intrinsic nature of the four roots of goodness, heat and the rest, and therefore it says "excluding acquisition." After emerging from the path of vision, there is the post-dharmic acquisition by which one acquires this heat and the rest; the acquisition upon heat and the rest may indeed be made present by a noble one. If this heat and the rest had acquisition as their intrinsic nature, how could the roots of goodness of heat and the rest manifest again for a noble one? That is to say, because heat and the rest are the preparatory practices for the noble path, once the noble fruit is attained, it is not reasonable for them to arise; therefore, the intrinsic nature of heat and the rest is not acquisition.