俱舍論記 16.21

16.21

「以諸善法至未離繫故」者，答。若煩惱斷是自性斷，斷已無容現在前故。以有漏善非自性斷是緣縛斷，斷已有容現在前故。於斷善中非皆並起，故說容言。如善憂根，若被斷已即不現行，離欲捨故。欲界餘善斷已猶行，以成就故。釋緣縛斷，如文可知。又《婆沙》一百九云「問：諸無漏思相應、俱有，皆能正斷前三種業，何故唯說無漏學思？答：思能發動諸法令斷，是故偏說。復有說者，雖皆能斷，此中辨業，故唯說思。問：若爾，亦應說隨轉身、語業，何故唯說思耶？答：此學思與無漏惠相應而轉，同一所緣、同一行相、同一所依，相助有力能斷諸業。非身、語業得有是事，是故不說。

Regarding "Because all wholesome dharmas... are not yet freed from the fetters": This is the answer. If the severance of defilements is severance of their intrinsic nature, once severed they can under no circumstances manifest at present. Because sāsrava wholesome [dharmas] are not severed in their intrinsic nature but through the severing of the bondage of the object, once severed they still have the possibility of manifesting at present. Among severed wholesome dharmas they do not all arise together; hence the word "possibility" is spoken. For instance, if the wholesome mental faculty of sorrow is severed, it does not manifest at present, because it is abandoned upon freedom from desire. Other wholesome [dharmas] of the desire realm still operate after severance because they are still possessed. The explanation of severance through bondage to an object is understandable from the text. Furthermore, fascicle 109 of the Mahāvibhāṣā states: "Question: All anāsrava cetanās, whether associated or coexistent, can correctly sever the previous three kinds of karma; why is only anāsrava śaikṣa-cetanā mentioned? Answer: Cetanā can set dharmas into motion so that they sever [defilements]; hence it is specifically mentioned. Others say: Although all can sever, here karma is being distinguished, and therefore only cetanā is spoken of. Question: If so, bodily and vocal karma that follow along should also be mentioned; why is only cetanā mentioned? Answer: This śaikṣa-cetanā operates in association with anāsrava wisdom, sharing the same object, the same aspect, and the same support; mutually assisting with strength, they can sever various karmas. This is not the case for bodily and vocal karma, and therefore they are not mentioned."