俱舍論記 21.151

21.151

「言捨二者至阿羅漢時」者，言捨二者，此有二類：一謂諸不還從色愛盡起欲纏退，捨色愛盡遍知、五下分遍知；二謂諸不還從色愛盡獲得阿羅漢時，亦捨色愛盡遍知、五下分遍知。亦應說獨覺得無學果捨二遍知，而言阿羅漢，且據聲聞說。故《正理》五十六云「諸有先離無所有染入聖道者，唯除菩薩，餘亦定於二界一切修斷離繫得無漏得，彼皆必於二界修斷自勝果道遍現前故。如是理趣以何證知？說聖者生第四靜慮以上諸地定成樂根，及諸聖者生於無色定有色貪盡斷遍知得故。菩薩何緣不亦如是？不由加行一切功德能現前故，如滅定等。謂聲聞、獨覺無自在功力能超間起諸對治道，欲證後道必籍前道，以為加行方能證故。菩薩亦有超越功力，以於諸法相連接中得殊勝智，加行廣故（已上論文）。」解云：此明修斷唯除菩薩，餘學位中必於二界修斷離繫得無漏得，以彼二乘一切學位皆定於二界自勝果道遍現前故。自勝果道，顯不起前向道。遍現前故者，謂如先離八地染者，隨依何地得不還已，必於七地一一品中皆起無間及解脫道，隨何品道起，得彼離繫得。以此故知，漸得非頓。案：此獨覺成道不唯三十四心，得見諦已具起上八地七十二品無間、解脫一百四十四心。應言獨覺極速疾者一百六十心取果，一百五十九是向，一心是果。向中唯得不還，不聞更得餘果。以此准知，獨覺亦得色愛盡遍知，故言捨二。

"Regarding 'abandoning two'... at the time of [becoming] an arhat": regarding 'abandoning two', this has two categories: first, non-returners who from the exhaustion of form-attachment fall back by giving rise to sensual entanglements, abandoning the comprehensive knowledge of the exhaustion of form-attachment and the comprehensive knowledge of the five lower-tier factors; second, non-returners who from the exhaustion of form-attachment attain arhatship, also abandoning the comprehensive knowledge of the exhaustion of form-attachment and the comprehensive knowledge of the five lower-tier factors. One should also say that a pratyekabuddha attaining the fruit of non-learning abandons two comprehensive knowledges; but speaking of an arhat is tentatively stated in terms of a śrāvaka. Thus the *Nyāyānusāra*, fascicle 56, says: "For all those who previously separated from the defilement of [the sphere of] nothingness and enter the noble path, with the sole exception of the bodhisattva, the others are also definitely free from ties regarding all [defilements] abandoned by cultivation in the two realms and obtain pure acquisitions, because in all of them the superior paths of fruition belonging to what is abandoned by cultivation in the two realms universally present themselves. By what is this principle verified? It is taught that noble ones born in the fourth dhyāna and higher stages definitely possess the pleasure faculty, and that noble ones born in the formless realm definitely possess the acquisition of the comprehensive knowledge of the abandonment exhausting attachment to form. For what reason is the bodhisattva not also like this? Because all merits can present themselves without preparatory application, just like the meditative attainment of cessation, and so forth. That is, śrāvakas and pratyekabuddhas lack the power of mastery to skip and generate the various antidotal paths; wishing to realize a subsequent path, they must inevitably rely on the preceding path as preparatory application before they can realize it. The bodhisattva also has the power of skipping, because in the continuity of phenomena he has obtained preeminent knowledge, and his preparatory application is vast (end of treatise passage)." Explanation: This explains that regarding what is abandoned by cultivation, with the sole exception of the bodhisattva, the others in the trainee stage definitely obtain uncontaminated acquisitions of freedom from ties regarding what is abandoned by cultivation in the two realms, because in all trainee stages of the two vehicles the superior paths of fruition belonging to the two realms definitely present themselves universally. 'Their own superior path of fruition' indicates not giving rise to the preceding path of the candidate. 'Universally present themselves' means that, like one who has previously separated from the defilement of the eight stages, whichever stage he has attained non-return in accordance with, he must, in each and every one of the grades of the seven stages, give rise to the uninterrupted path and the path of liberation; whatever grade of path arises, he obtains that acquisition of freedom from ties. By this, one knows that it is obtained gradually, not suddenly. Note: This pratyekabuddha's realization of the path does not consist of only thirty-four mind-moments; having realized the seeing of the truths, he fully gives rise to the one hundred and forty-four mind-moments of the seventy-two grades of uninterrupted [paths] and [paths of] liberation in the higher eight stages. It should be said that the swiftest pratyekabuddha takes the fruit in one hundred and sixty mind-moments: one hundred and fifty-nine are the candidate [stage], and one mind-moment is the fruit. In the candidate stage he only attains non-return; one does not hear of him attaining any other fruit. Inferring by this, one knows that the pratyekabuddha also attains the comprehensive knowledge of the exhaustion of form-attachment, and therefore it is said that he abandons two.