俱舍論記 1.81

1.81

「擇滅即以至名為擇滅」者，出擇滅體，擇滅即以離繫為性。云何離繫？諸有漏法，遠離相應、所緣二縛，而能證得解脫涅槃。然彼滅體離繫所顯，故名擇滅。問：若離繫縛證得擇滅，如苦智已生、集智未生，見苦所斷猶為集下遍行惑繫，如何證滅？修道九品，隨斷一品乃至前八品，猶後品繫，如何證滅？解云：雖斷能縛，所縛解脫，證得擇滅。然能縛惑有強有弱：一相應縛，謂諸煩惱縛彼同時心、心所法，令於所緣不得自在。二所緣縛，謂惑緣境有毒勢力，縛此所緣令不自在。就緣縛中復有其四，一同部同品、二同部異品、三異部同品、四異部異品，并前相應總有五縛。就五縛中，斷強證滅、斷弱非證。言強弱者，一相應縛其力最強，二同部同品縛其力次強，三同部異品縛其力次強，四異部同品縛其力稍弱，五異部異品縛其力最弱。於五縛中，前三是強、後二是弱。若斷前三，隨其所應證得擇滅。後之二種能縛力微，非由斷彼而證得擇滅。如見苦所斷法，總有二種：相應法為一類；得、四相為一類。相應法具五縛。得與四相，除相應縛，有餘四縛。若苦智已生、集智未生，見苦所斷相應法，由斷相應縛、同部同品縛、同部異品縛故，證得擇滅，以斷強故。得與四相，由斷同部同品、同部異品縛故，證得擇滅，以斷強故。此相應法、得及四相，爾時雖為集下異部同品、異品遍行惑縛，以微劣故而證得擇滅。又設爾時雖斷後四部，見苦所斷異部同品、異品縛、而不能證後四部無為、未斷強故。見所斷惑九品一品總斷、約所斷惑有九品故、所以得說同品異品。如見苦所斷，見集、見滅、見道所斷各有二類，准釋可知。修道所斷總有三類，染相應法為一類；染相應法上得、四相為一類；餘有漏法為一類，即是染污色。并此色上得及四相，及不染五蘊，初類具五縛。後二類各有四縛，除相應縛，非惑相應故。若斷初品染相應法，由斷相應縛、同部同品縛，證得無為，以斷強故。爾時雖為同部異品餘八品縛，以劣弱故，亦證無為。不同見道，見道九品一品斷故、所以同部同品、異品俱可說強。修道九品別斷、所以同部異品說名為弱。或可見道同部異品亦名為弱，如諸異生五部雜斷，隨斷前品，猶為未斷見惑之所繫縛。以劣弱故，亦證擇滅。以此而言，故知是弱。若異部同品、異品遍行惑先已斷故，設不斷彼，亦證無為，以縛劣故。初品染得四相，斷初品時，由斷同部同品縛，以斷強故，證得無為。同部異品、異部同品異品皆准前釋。如斷初品，斷餘八品准釋可知。諸餘有漏法亦有九品，擬儀相當，故說同品異品。斷餘有漏法時，由斷同部同品、異品縛，以斷強故，證得無為。異部同品、異品先已斷故，設不斷彼，亦證擇滅，以縛劣故。又此餘有漏法是緣縛斷，要斷能緣九品惑盡，所緣之法方名為斷。問：得與四相亦是緣縛，何故隨斷何品煩惱，彼得四相同證擇滅。九品煩惱亦能發得九品色業，何故所發色業，不隨彼惑同斷證滅？解曰：得與四相雖是緣縛，四相望惑為俱有因，以是親故，同斷同證。得雖非俱有因，望惑亦親，以有此品惑必有得故，無有有惑而無得時。所發色業有無不定，雖有色業時亦有能發惑，自有此品惑而無彼色業。如已捨者以望惑疎，要斷九品方證得滅。問：如斷善、捨戒、隨彼善心發得此戒、彼心若斷此戒便捨。惑發色業、隨斷彼惑時、何故色業非與惑同斷？解云：斷、捨義別，不可為例。自有斷而非捨，如斷有漏善等。自有捨而非斷，如捨別解脫戒等。

Regarding the passage from "Cessation through deliberation is indeed characterized by" up to "is called cessation through deliberation": this discloses the essence of cessation through deliberation (pratisaṃkhyā-nirodha). Pratisaṃkhyā-nirodha takes disjunction from bondage (visaṃyoga) as its essential nature. What is disjunction from bondage? All sāsrava phenomena depart from the two bonds of association (saṃprayoga) and objective support (ālambana), and one is thereby able to realize liberation, nirvāṇa. Since the essence of that cessation is manifested by disjunction from bondage, it is therefore called cessation through deliberation. Question: If one realizes pratisaṃkhyā-nirodha by being separated from binding bonds, then when the knowledge of suffering has arisen but the knowledge of origin has not yet arisen, the defilements abandoned by the vision of suffering are still bound by the universal defilements under the category of origin; how then can one realize cessation? In the nine grades of the path of cultivation, upon abandoning any one grade up to the first eight grades, they are still bound by subsequent grades; how then can one realize cessation? Explanation: Although when that which binds is severed, that which is bound is liberated and one realizes pratisaṃkhyā-nirodha, defilements that are capable of binding nevertheless have degrees of strength and weakness. First is the bond of association: that is, defilements bind the mind and mental factors occurring at the same time, preventing them from being autonomous regarding their objective supports. Second is the bond of objective support: that is, defilements have poisonous potency when taking objects as support, binding this objective support so that it is not autonomous. Within the bond of objective support, there are further four kinds: 1. same category and same grade; 2. same category and different grade; 3. different category and same grade; 4. different category and different grade. Together with the former bond of association, there are altogether five bonds. Among these five bonds, severing the strong realizes cessation, whereas severing the weak does not realize it. Regarding "strong" and "weak": the bond of association has the strongest power; the bond of same category and same grade has the next strongest power; the bond of same category and different grade has the next strongest power; the bond of different category and same grade has somewhat weaker power; and the bond of different category and different grade has the weakest power. Among the five bonds, the first three are strong, and the latter two are weak. If one severs the first three, one realizes pratisaṃkhyā-nirodha according to what is appropriate. The latter two have feeble binding power; it is not through severing them that one realizes pratisaṃkhyā-nirodha. For example, regarding phenomena to be abandoned by the vision of suffering, there are altogether two kinds: associated phenomena form one class; possession (prāpti) and the four characteristics (lakṣaṇa) form another class. Associated phenomena possess all five bonds. Possession and the four characteristics, excluding the bond of association, have the remaining four bonds. When the knowledge of suffering has arisen but the knowledge of origin has not yet arisen, the associated phenomena abandoned by the vision of suffering, by severing the bond of association, the bond of same category and same grade, and the bond of same category and different grade, realize pratisaṃkhyā-nirodha, because what is strong has been severed. Possession and the four characteristics, by severing the bond of same category and same grade and the bond of same category and different grade, realize pratisaṃkhyā-nirodha, because what is strong has been severed. At that time, although these associated phenomena, possession, and the four characteristics are still bound by the universal defilements of different categories and of the same or different grades under origin, because [those bonds] are feeble and inferior, one still realizes pratisaṃkhyā-nirodha. Furthermore, suppose at that time one has severed the bonds of different category and same or different grades abandoned by the vision of suffering belonging to the latter four categories; one nevertheless cannot realize the asaṃskṛta belonging to the latter four categories, because the strong has not yet been severed. The defilements abandoned by vision across all nine grades are severed simultaneously in one single grade; since the defilements to be severed possess nine grades, one can therefore speak of "same grade" and "different grade". Just as with what is abandoned by the vision of suffering, what is abandoned by the vision of origin, the vision of cessation, and the vision of the path each has two classes, which can be understood by analogy with this explanation. What is abandoned by the path of cultivation has altogether three classes: defiled associated phenomena form one class; possession and the four characteristics on defiled associated phenomena form one class; and the remaining sāsrava phenomena form one class, which is defiled matter (rūpa), together with the possession and four characteristics on this matter, as well as the undefiled five skandhas. The first class possesses all five bonds. The latter two classes each possess four bonds, excluding the bond of association, because they are not associated with defilement. If one severs the first grade of defiled associated phenomena, by severing the bond of association and the bond of same category and same grade, one realizes asaṃskṛta, because what is strong has been severed. At that time, although one is still bound by the remaining eight grades of different grades in the same category, because [that bond] is inferior and weak, one also realizes asaṃskṛta. This is not like the path of vision: in the path of vision, all nine grades are severed in a single abandonment, and therefore both the same grade and different grades in the same category can be called strong. In the path of cultivation, the nine grades are severed separately, and therefore different grades in the same category are called weak. Alternatively, in the path of vision, different grades in the same category may also be called weak, just as ordinary persons (pṛthagjana) sever the five categories indiscriminately: as each preceding grade is severed, it is still bound by defilements of vision that have not yet been severed. Because [that bond] is inferior and weak, they also realize pratisaṃkhyā-nirodha. Judging from this, we know it is weak. If the universal defilements of different categories and of the same or different grades have already been severed previously, even if one does not sever them, one also realizes asaṃskṛta, because the bond is inferior. When the first grade of defilement is severed, the possession and four characteristics of that first grade realize asaṃskṛta through severing the bond of same category and same grade, because what is strong has been severed. Different grades in the same category, as well as same and different grades in different categories, are all explained by analogy with the above. Just as with severing the first grade, severing the remaining eight grades can be understood by analogy. All the remaining sāsrava phenomena also possess nine grades; their statuses correspond, and so one speaks of "same grade" and "different grade". When severing the remaining sāsrava phenomena, by severing the bond of same category and same grade and different grades, because what is strong has been severed, one realizes asaṃskṛta. Since different categories of the same or different grades have already been severed previously, even if one does not sever them, one also realizes pratisaṃkhyā-nirodha, because the bond is inferior. Moreover, these remaining sāsrava phenomena are severed through the bond of objective support: only when the defilements of nine grades capable of taking them as support are completely severed can the phenomena taken as objective support be called severed. Question: Possession and the four characteristics are also [severed by] the bond of objective support; why is it that whichever grade of defilement is severed, their possession and four characteristics simultaneously realize pratisaṃkhyā-nirodha? Defilements of nine grades can also generate physical action of nine grades; why does the generated physical action not get severed and realize cessation alongside those defilements? Explanation: Although possession and the four characteristics are bound by objective support, the four characteristics are simultaneous causes (sahabhū-hetu) in relation to defilements; because they are intimate, they are severed and realized simultaneously. Although possession is not a simultaneous cause, it is also intimate in relation to defilements, because whenever there is this grade of defilement, there must be possession; there is never a time when defilement exists without possession. The generated physical action may or may not exist: although when physical action exists, there is also the defilement capable of generating it, there are instances where this grade of defilement exists but that physical action does not. As in the case of one who has relinquished it, because it is distant in relation to defilements, all nine grades must be severed before one realizes cessation. Question: As with severing the roots of wholesome action or relinquishing moral discipline, this discipline is generated in dependence on that wholesome mind; if that mind is severed, this discipline is then relinquished. When defilement generates physical action, as that defilement is severed, why is physical action not severed alongside the defilement? Explanation: The meanings of severing and relinquishing are different; they cannot be equated. There is severing without relinquishing, such as severing sāsrava wholesomeness, and so forth. There is relinquishing without severing, such as relinquishing the prātimokṣa vows, and so forth.