俱舍論記 21.86

21.86

「謂上上品至後當廣辨」者，答。所治、能治各有九品逆順相對，後當廣辨。又《正理》云「豈不一切見所斷惑斷時，亦由對治道起？以若此部對治道起，則此部中諸惑斷故。理實應爾，然於此中為顯三界修所斷惑無不皆由九品道斷對治決定，故說此言。見所斷中唯有頂惑對治決定，如前已辨。或見所斷諸惑斷時，方便定三，故就別說。修所斷惑能斷方便，不決定故，就總而說（已上論文）。」問：緣四諦理如何能斷修道事惑名對治斷？解云：事麁、理細，緣細可以斷麁，故九品道斷九品惑。

"Namely, the highest of the high... will be explained extensively below": This is the answer. That which is to be antidoted and the antidote each have nine grades, matched in reverse order; this will be explained extensively below. Furthermore, the *Nyāyānusāra* says: "Is it not the case that when all afflictions abandoned by seeing are abandoned, this is also due to the arising of the antidotal path? For if the antidotal path for this category arises, then all defilements in this category are abandoned. In principle it should indeed be so. However, here, in order to show that with respect to the afflictions abandoned by cultivation in the three realms, without exception they are all abandoned by the nine grades of the path—their antidotes being determinate—it is therefore stated thus. Among those abandoned by seeing, only the defilements of the Peak of Existence have determinate antidotes, as explained above. Or, when all defilements abandoned by seeing are abandoned, their expedients are determinately three; hence they are addressed specifically. Because the expedients capable of abandoning the afflictions abandoned by cultivation are indeterminate, they are addressed collectively." (End of the treatise passage.) Question: How can conditioning the principle of the four truths abandon the factual defilements of the path of cultivation such that it is called antidotal abandonment? The explanation says: Facts are coarse, principles are subtle; conditioning the subtle can abandon the coarse; therefore the nine grades of the path abandon the nine grades of defilements.