俱舍論頌疏論本 5.22

5.22

三十四念故者，遮西方師說也。謂迦濕彌羅國，毘婆沙師說：非前起滅定，後方生盡智。所以者何？傳說菩薩三十四念成菩提故。諦現觀中有十六念，離有頂貪有十八念，謂斷有頂九無間道、九解脫道。如是十八，足前十六，成三十四。一切菩薩決定先於無所有處已得離貪，方入見道，不復須斷下地煩惱，於此中間無容得起不同類心。解云：菩薩先斷無所有處貪，後依第四禪起三十四念。此三十四念唯無漏心，故不可說從見道出起滅盡定，以入滅盡定心是有漏故。此有漏心望三十四念，名不同類，故不可起。

Regarding "Because of the thirty-four thought-moments": this refutes the statement of the Western Masters. That is, the Vaibhāṣikas of Kaśmīra say: it is not the case that he first generated the absorption of cessation and only afterward produced the knowledge of exhaustion. Why is that? Because it is traditionally said that the bodhisattva accomplishes bodhi in thirty-four thought-moments. In the direct realization of the truths there are sixteen thought-moments; in becoming detached from greed for the Peak of Existence there are eighteen thought-moments, namely the nine uninterrupted paths and nine paths of liberation that sever [the defilements of] the Peak of Existence. These eighteen, added to the previous sixteen, make thirty-four. All bodhisattvas are definitively already detached from greed in the sphere of nothingness beforehand, and only then enter the path of seeing, no longer needing to sever the afflictions of the lower stages; in this interval, there is no possibility of generating a thought-moment of a disparate category. The explanation says: The bodhisattva first severs greed in the sphere of nothingness, and afterward, relying on the fourth dhyāna, generates the thirty-four thought-moments. These thirty-four thought-moments are exclusively uncontaminated minds; hence it cannot be said that upon emerging from the path of seeing he generates the absorption of cessation, because the mind that enters the absorption of cessation is contaminated. Compared to the thirty-four thought-moments, this contaminated mind is termed of a 'disparate category,' and therefore cannot be generated.