俱舍論記 14.38

14.38

「靜慮無漏至名斷律儀」者，此即第二，便明斷律儀。以在成就文中說故，亦判入成就門中。餘文可知。斷謂斷對治，故《婆沙》一百一十九云「問：何故唯此名斷律儀？答：能與破戒及起破戒煩惱作斷對治故。謂前八無間道中二隨轉戒，唯與起破戒煩惱作斷對治。第九無間道中二隨轉戒，通與破戒及起破戒煩惱作斷對治（已上論文）。」准此等文，唯未至定九無間道隨轉戒，望欲惡戒及能起惑為斷對治。初定等五，望破戒等雖無斷對治，而有厭壞對治，故有隨轉戒。無色界望破戒等，斷、厭俱無，故無隨轉戒。色界類智品道，望破戒等雖無斷、厭二種對治，而有持、遠二種對治，故有隨轉戒。問：無色界望欲破戒等亦有持、遠二種對治，應有隨轉戒。解云：雖有持、遠，由厭色故，名無色界，故無隨轉戒。總而言之，對治有五：一捨、二斷、三持、四遠、五厭。望破戒等未至具五。初定等五無捨、斷，有持、遠、厭。無色無捨、斷、厭，有持、遠。此五對治，准《婆沙》十七作此說也。廣如彼解。

Regarding "[Disciplines arising from] dhyāna and anāsrava... are called the discipline of abandonment": this is the second [section], which directly explains the discipline of abandonment (prahāṇa-saṃvara). Because it is explained in the text on possession (prāpti), it is also classified under the heading of possession. The rest of the text is self-evident. "Abandonment" refers to the antidote of abandonment (prahāṇa-pratipakṣa). Thus, the Mahāvibhāṣā, fascicle 119, states: "Question: Why is only this called the discipline of abandonment? Answer: Because it acts as the antidote of abandonment against the breach of moral discipline and the afflictions that give rise to the breach of moral discipline. That is, the two concomitant disciplines within the first eight uninterrupted paths act as the antidote of abandonment only against the afflictions that give rise to the breach of moral discipline. The two concomitant disciplines within the ninth uninterrupted path act as the antidote of abandonment against both the breach of moral discipline and the afflictions that give rise to the breach of moral discipline" (end of treatise passage). According to these passages, only the concomitant discipline of the nine uninterrupted paths of the threshold concentration (anāgamya) serves as the antidote of abandonment with respect to the bad discipline of the desire realm and the afflictions that give rise to it. Although the five levels beginning with the first dhyāna have no antidote of abandonment with respect to the breach of moral discipline and so forth, they do possess the antidote of revulsion (vidūṣaṇā-pratipakṣa), and therefore possess the concomitant discipline. The formless realm, with respect to the breach of moral discipline and so forth, lacks both abandonment and revulsion, and therefore lacks the concomitant discipline. Although the path belonging to the subsequent knowledge of the form realm lacks both the antidotes of abandonment and revulsion with respect to the breach of moral discipline and so forth, it possesses the two antidotes of maintenance (ādhāra-pratipakṣa) and distance (dūrībhāva-pratipakṣa), and therefore possesses the concomitant discipline. Question: Since the formless realm, with respect to the breach of moral discipline and so forth in the desire realm, also possesses the two antidotes of maintenance and distance, it should possess the concomitant discipline. The explanation is: although it possesses maintenance and distance, because it turns away from form it is called the formless realm, and therefore it lacks the concomitant discipline. In summary, there are five antidotes: first, relinquishment; second, abandonment; third, maintenance; fourth, distance; and fifth, revulsion. With respect to the breach of moral discipline and so forth, the threshold concentration is complete with all five. The five levels beginning with the first dhyāna lack relinquishment and abandonment, but possess maintenance, distance, and revulsion. The formless realm lacks relinquishment, abandonment, and revulsion, but possesses maintenance and distance. These five antidotes are stated in this way according to the Mahāvibhāṣā, fascicle 17. The detailed explanation is as found there.