俱舍論頌疏論本 24.40

24.40

釋曰：若不還果修得滅定，轉名身證。滅定無心，由身證得，故名身證。又世尊言：「福田有二，謂有學十八、無學有九。」解云：言有學十八者，於有學中有四向、三果為七，及隨法行、隨信行、信解、見至、家家、一間、五種那含，故成十八。無學九者，一退法、二護法、三思法、四安住法、五堪達、六不動、七不退、八慧解脫、九俱解脫。問：「何緣身證不預其數？」答：「無漏三學是聖者因，擇滅涅槃是聖者果，滅定有漏，不是依因，依因無故，不預其數。」

The explanation says: If one who has the fruit of non-returning cultivates and attains the concentration of cessation, they are secondarily named a body-witness. The concentration of cessation is mindless; since it is realized through the body, it is called a 'body-witness'. Furthermore, the World-Honoured One said: 'There are two fields of merit: eighteen who are śaikṣas and nine who are aśaikṣas.' The explanation says: as for the eighteen śaikṣas, among the śaikṣas there are the four paths toward the fruits and three fruits, making seven; plus the follower of Dharma, the follower of faith, the one resolved through faith, the one attained through view, the clan-to-clan traveler, the one-interval traveler, and the five kinds of anāgāmins; hence they make eighteen. The nine aśaikṣas are: 1. those of the falling-back nature, 2. those of the guarding nature, 3. those of the wishing nature, 4. those of the abiding nature, 5. those capable of penetrating, 6. the immovable, 7. the non-falling back, 8. those liberated by wisdom, and 9. those liberated both ways. Question: "For what reason is the body-witness not included in that number?" Answer: "The three uncontaminated trainings are the cause of the noble ones, and nirvāṇa through analytical cessation is the fruit of the noble ones; the concentration of cessation is contaminated and is not a supporting cause. Because the supporting cause is absent, it is not included in that number."