俱舍論記 1.17

1.17

「言一切種至一切品冥」者，謂滅諸境冥，斷染污無知。諸境即是四諦、修道，迷此境故說之為冥。此釋諸冥滅。故《正理》云「諸境界冥亦永滅故，斷德圓滿。」謂滅一切品冥，斷不染無知。一切品即一切法品類，迷此品故說之為冥。此釋一切種冥滅。故《正理》云「一切種冥皆永滅故，智德圓滿。」問：何故頌文先說一切，長行後明？解云：頌本義次，長行言便。或阿毘達磨性相以求，言便即說，前後何定。問：智德、斷德以何為體？解云：智德以佛身中智慧為體，若并隨行，五蘊為體。斷德以擇滅為體。問：若言斷德擇滅為體，何故《俱舍》二十七云「斷圓德有四種：一一切煩惱斷、二一切定障斷、三畢竟斷、四并習斷。」准彼論文，若一切煩惱障斷得擇滅，若不染無知定障斷得非擇滅，即前二障斷已不退名畢竟斷，通得擇滅及非擇滅。此簡異鈍根。如來不但斷彼煩惱，并彼煩惱習氣亦斷，得非擇滅生，簡利根二乘。又解：并習斷者，不但斷煩惱障、定障，并二障習氣亦斷。准彼斷德通非擇滅，何故唯說擇滅為體？解云：斷德從強，擇滅為體；若據其兼，通非擇滅，故不相違。又解：斷德唯以擇滅為體。然有定障等，擇滅不顯；定障等若無，擇滅即顯，能顯斷故，名斷圓德。又解：彼文四斷皆是擇滅。若煩惱斷，是自性斷、緣縛斷；若定障斷并習斷，是緣縛斷；若畢竟斷，通自性斷、緣縛斷。

'The phrase "all kinds" [...] darkness of all varieties': this means destroying the darkness regarding all objective spheres, cutting off defiled ignorance. 'All objective spheres' refers to the four noble truths and the path of cultivation (bhāvanā-mārga); delusion regarding these spheres is called darkness. This explains the 'destruction of all darkness'. Hence the Nyāyānusāra states: 'Because darkness regarding all objective spheres is also eternally destroyed, the virtue of abandonment is complete.' Destroying the darkness of all varieties means cutting off undefiled ignorance. 'All varieties' refers to the categories of all dharmas; delusion regarding these categories is called darkness. This explains the 'destruction of darkness in all its kinds'. Hence the Nyāyānusāra states: 'Because darkness of all kinds is entirely and eternally destroyed, the virtue of wisdom is complete.' Question: Why does the verse text state 'all kinds' first, while the prose commentary explains it later? Answer: The verse follows the sequence of meaning, whereas the prose follows convenience of phrasing. Alternatively, Abhidharma investigates nature and characteristics; phrasing is stated as convenient, so what fixed order must there be? Question: What constitutes the essence of the virtue of wisdom and the virtue of abandonment? Answer: The virtue of wisdom takes as its essence the wisdom within the Buddha's body; if combined with attendant factors, it takes the five skandhas as its essence. The virtue of abandonment takes analytical cessation as its essence. Question: If one says that the virtue of abandonment takes analytical cessation as its essence, why does the Abhidharmakośa, fascicle 27, state: 'The complete virtue of abandonment has four kinds: 1. the abandonment of all afflictions; 2. the abandonment of all meditative hindrances; 3. ultimate abandonment; 4. abandonment together with residual impressions (vāsanā)'? According to that treatise text, if all affliction-hindrances are abandoned, one attains analytical cessation; if the meditative hindrances of undefiled ignorance are abandoned, one attains non-analytical cessation. Having abandoned those two hindrances without regression is called ultimate abandonment, which universally attains analytical cessation and non-analytical cessation. This distinguishes him from those of dull faculties. The Tathāgata not only abandons those afflictions, but also abandons the residual impressions of those afflictions, attaining non-analytical cessation; this distinguishes him from the two vehicles of sharp faculties. Another explanation: 'Abandonment together with residual impressions' means not only abandoning the affliction-hindrance and meditative hindrance, but also abandoning the residual impressions of both hindrances. According to that, since the virtue of abandonment universally applies to non-analytical cessation, why is it solely stated to take analytical cessation as its essence? Answer: The virtue of abandonment takes its essence from what is predominant, namely analytical cessation; if considered in terms of what is concomitant, it also includes non-analytical cessation, so there is no contradiction. Another explanation: The virtue of abandonment takes solely analytical cessation as its essence. However, when meditative hindrances and so forth exist, analytical cessation is not apparent; when meditative hindrances and so forth are absent, analytical cessation becomes apparent. Because it can reveal abandonment, it is called the complete virtue of abandonment. Another explanation: All four abandonments in that text are analytical cessation. If it is abandonment of afflictions, it is abandonment of intrinsic nature and abandonment of bondage to conditions; if it is abandonment of meditative hindrances and abandonment together with residual impressions, it is abandonment of bondage to conditions; if it is ultimate abandonment, it universally applies to abandonment of intrinsic nature and abandonment of bondage to conditions.