俱舍論記 21.76

21.76

「今應思擇至斷由何因」者，此下當品之中大文第二明惑滅。就中，一明斷惑四因、二明四種對治、三明斷煩惱處、四明遠性四種、五明斷惑得滅、六明九種遍知。此下第一明斷惑四因問。今應思擇：欲界苦、集，他界遍行，及與三界見滅、道斷有漏緣惑，於彼斷位不知彼所緣。謂緣欲界苦、集二諦法智忍生斷二諦惑，於彼他界遍行斷位，不知彼他界遍行所緣，以彼唯緣欲苦、集故。謂緣滅、道法智忍生，斷二諦惑，於彼滅、道有漏緣惑斷位、不知彼有漏緣惑所緣、以彼唯緣無漏境故。知彼所緣時而彼不斷、謂緣上界苦、集二諦類智忍生，知彼他界遍行所緣時，而彼他界遍行不斷，謂緣苦、集法智忍生。知彼滅、道有漏緣惑所緣時，而彼滅、道有漏緣惑不斷。如是諸惑斷由何因？又解：知彼所緣時而彼不斷者，如苦類智忍知彼他界遍行所緣時，而彼他界遍行不斷。欲苦遍行已斷名不斷，欲集遍行未斷名不斷。如集類智忍，知彼他界遍行所緣時，而彼欲界他界遍行已斷名不斷。如緣苦、集法智忍生，知彼地滅、道有漏緣惑所緣時，而彼滅、道有漏緣惑不斷。未斷名不斷，以有漏緣惑所緣之境苦、集攝故。又解：苦類智忍，知彼欲界見集所斷，他界遍行所緣時，而別彼集下他界遍行不斷。此解意說：未斷名不斷。餘解如前。

"Now we should examine... by what cause are they abandoned?": Hereafter in the present chapter, this is the second major section, explaining the cessation of defilements. Within it, [the text] first explains the four causes of abandoning defilements; second, explains the four kinds of antidotes; third, explains the locus of abandoning afflictions; fourth, explains the four kinds of remoteness; fifth, explains the attainment of cessation through abandoning defilements; and sixth, explains the nine kinds of comprehensive knowledge. The following is the first [part], questioning the four causes of abandoning defilements. Now we should examine: regarding [the afflictions] abandoned by [seeing] suffering and origination in the desire realm that are universal across other realms, and the afflictions conditioned by the contaminated that are abandoned by seeing cessation and the path across the three realms—at the stage when they are abandoned, their cognitive objects are not known. That is to say, when the Dharma-knowledge tolerance conditioning the two truths of suffering and origination in the desire realm arises and abandons the afflictions of these two truths, at the stage when those universal [afflictions directed toward] other realms are abandoned, their cognitive objects—which are in other realms—are not known, because [that tolerance] conditions only the suffering and origination of the desire realm. When the Dharma-knowledge tolerance conditioning cessation and the path arises and abandons the afflictions of these two truths, at the stage when those afflictions conditioned by the contaminated [and abandoned by seeing] cessation and the path are abandoned, their cognitive objects—which are contaminated—are not known, because [that tolerance] conditions only uncontaminated objects. When their cognitive objects are known, they are not abandoned; that is to say, when the subsequent-knowledge tolerance conditioning the two truths of suffering and origination in the higher realms arises and knows the cognitive objects of those universal [afflictions directed toward] other realms, those universal [afflictions directed toward] other realms are not abandoned. When the Dharma-knowledge tolerance conditioning suffering and origination arises and knows the cognitive objects of those afflictions conditioned by the contaminated [and abandoned by seeing] cessation and the path, those afflictions conditioned by the contaminated [and abandoned by seeing] cessation and the path are not abandoned. By what cause are such defilements abandoned? Another explanation says: "When their cognitive objects are known, they are not abandoned"—just as when the subsequent-knowledge tolerance of suffering knows the cognitive objects of those universal [afflictions directed toward] other realms, those universal [afflictions directed toward] other realms are not abandoned. The universal [afflictions abandoned by seeing] suffering in the desire realm have already been abandoned, which is called "not abandoned" [in that moment]; the universal [afflictions abandoned by seeing] origination in the desire realm have not yet been abandoned, which is called "not abandoned." Just as when the subsequent-knowledge tolerance of origination knows the cognitive objects of those universal [afflictions directed toward] other realms, those universal [afflictions directed toward] other realms in the desire realm have already been abandoned, which is called "not abandoned." Just as when the Dharma-knowledge tolerance conditioning suffering and origination arises and knows the cognitive objects of the afflictions of that plane conditioned by the contaminated [and abandoned by seeing] cessation and the path, those afflictions conditioned by the contaminated [and abandoned by seeing] cessation and the path are not abandoned: "not yet abandoned" is called "not abandoned," because the objects conditioned by afflictions with contaminated objects are subsumed under suffering and origination. Yet another explanation says: when the subsequent-knowledge tolerance of suffering knows the cognitive objects of those universal [afflictions directed toward] other realms that are abandoned by seeing origination in the desire realm, those universal [afflictions directed toward] other realms under that origination are distinct and not abandoned. The sense of this explanation is: "not yet abandoned" is called "not abandoned." The remaining explanations are as above.