俱舍論記 20.70

20.70

「彼所生因至得離繫名」者，經部答。《正理》釋云「此釋意言：過去煩惱所生隨眠現在有故，說有過去能繫煩惱。未來煩惱所因隨眠現在有故，說有未來能繫煩惱。緣過、未事煩惱隨眠現在有故，說有去、來所繫縛事（已上論文）。」若現隨眠種子斷時，彼過、未事得離繫名。若斷現果隨眠，即斷過因煩惱。若斷現因隨眠，即斷未果煩惱。應知過、未說能所繫及與離繫，竝據曾、當。

"Because the causes produced by them ... receives the name of liberation from bondage": this is the Sautrāntika's reply. The Nyāyānusāra explains: "The meaning of this explanation is: because the dormant defilements (anuśaya) produced by past afflictions exist in the present, one speaks of past binding afflictions. Because the dormant defilements that serve as causes for future afflictions exist in the present, one speaks of future binding afflictions. Because the dormant defilements of afflictions that take past and future things as objects exist in the present, one speaks of past and future things that are bound (end of śāstra passage)." When the seeds of present dormant defilements are severed, those past and future things receive the name of "liberation from bondage." If one severs the dormant defilements that are present fruits, one severs the past causal afflictions; if one severs the dormant defilements that are present causes, one severs the future fruitional afflictions. It should be understood that speaking of that which binds, that which is bound, and liberation from bondage in the past and future is entirely based on what was past or will be in the future.