俱舍論記 2.116

2.116

「其異生性至親發起故」者，別釋。其異生性是不染污無記性攝，緣縛斷故、已離欲者猶成就故，明知非染污。斷善根者猶成就故，明知非善。既非是染，明非見斷。雖非見斷，由先捨故，不名異生。返難經部等云：此異生性，若見所斷，苦法忍位既成彼性，應是異生。爾時若成，即有一人名凡、聖過。成聖法故名聖，成凡性故名凡，與理相違，故非見斷。釋非六生及色，可知。前不染、非六生及此色，定非見斷。所以者何？此之三種，一非迷諦理、二非是見惑親發起故，或不染、非六生、非迷諦理。色非見惑親發起，故非見斷。又解：前非六及此色，定非見斷，五識非迷諦理，色非見惑親發起故。不染非見斷，前已別解故。問：修斷染色，九品修惑各別親發。既親別發，此色應隨彼惑別斷。解云：此染污色，修惑親發，是修所斷。緣縛斷故，故九品惑除方名為斷，非別斷也。若修惑上得及四相，自性斷故，非例此色。如前釋。應知惑等法上得及四相，若自性斷、所緣斷，是自性斷攝。若相應縛、所緣縛，是所緣縛攝。若依《顯宗》第四釋此三法云「且不染法及諸色法非見斷者，緣彼煩惱究竟斷時方名斷故。」又云「非六生法非見斷者，緣色等境外門轉故。」

"Regarding prṛthagjanatva... because it is directly engendered": the detailed explanation. Prṛthagjanatva is subsumed under the unsoiled and neutral, because it is abandoned through the abandonment of the bondage to cognitive objects, and because one who is already free from desire still possesses it; thus one clearly knows that it is not soiled. Because one whose wholesome roots are severed still possesses it, one clearly knows that it is not wholesome. Since it is not soiled, it is clearly not abandoned by seeing. Although it is not abandoned by seeing, because it is abandoned prior [to other defilements], one is no longer called an ordinary person (pṛthagjana). To turn the objection back upon the Sautrāntika and others: If this prṛthagjanatva were abandoned by seeing, then in the state of the receptivity to the cognition of the Dharma of suffering (duḥkhe dharma-jñāna-kṣānti), since one still possesses that nature, one would have to be an ordinary person. If one possesses it at that time, there would be the fault that a single person is called both ordinary and noble. Possessing noble qualities, one would be called noble; possessing the ordinary nature, one would be called ordinary. This contradicts reason, and therefore it is not abandoned by seeing. The explanation of that which is not produced by the six and of matter may be understood accordingly. The aforementioned unsoiled, not produced by the six, and this matter are definitely not abandoned by seeing. Why is this? These three kinds: first, are not confused regarding the truth of reality; second, are not directly engendered by the defilements of seeing. Alternatively: the unsoiled and that not produced by the six are not confused regarding the truth of reality, and matter is not directly engendered by the defilements of seeing; therefore they are not abandoned by seeing. Another explanation: that not produced by the six and this matter are definitely not abandoned by seeing because the five consciousnesses are not confused regarding the truth of reality, and matter is not directly engendered by the defilements of seeing. That unsoiled phenomena are not abandoned by seeing has already been explained separately above. Question: Soiled matter abandoned by cultivation is directly engendered separately by each of the nine grades of defilements abandoned by cultivation. Since they are directly engendered separately, should this matter not be abandoned separately along with those defilements? Answer: This soiled matter is directly engendered by defilements abandoned by cultivation and is abandoned by cultivation. Because it is abandoned through the bondage to cognitive objects, it is only called abandoned when all nine grades of defilements are removed; it is not abandoned separately. As for the acquisitions (prāpti) and four characteristics (lakṣaṇa) upon the defilements abandoned by cultivation, because they are abandoned by intrinsic nature (svabhāva-prahāṇa), they are not analogous to this matter, as explained previously. One should know that regarding acquisitions and the four characteristics upon defilements and so forth, whether abandoned by intrinsic nature or abandoned by cognitive objects, they are subsumed under abandonment by intrinsic nature. Whether associated bondage or cognitive-object bondage, they are subsumed under cognitive-object bondage. Relying on *Xianzong*, fascicle 4, which explains these three phenomena: "Unsoiled phenomena and material phenomena are not abandoned by seeing because they are called abandoned only when the defilements that take them as objects are completely abandoned." It also states: "Phenomena not produced by the six are not abandoned by seeing because they operate outwardly, taking external objects such as visible forms as their sphere."