俱舍論記 21.91

21.91

「頌曰至不復生故」者，答。應知諸惑得究竟永斷時，不可令其離相應法。謂於相應雖斷，隨增非斷伴性，仍名有隨眠，以親近故不名永斷。但可令彼遠離所緣，令於所緣不復生故。謂於所緣斷彼隨增，不名有隨增眠，以疎遠故，故名永斷。此言永斷據有隨眠。故《婆沙》二十二云「然此中說諸隨眠於所緣可斷，非於相應者。依止名有隨眠義說，不依隨增義說，以隨增義俱可斷故。

"The verse states: ... because they do not arise again": This is the answer. It should be known that when all defilements attain definitive and permanent abandonment, they cannot be made to be dissociated from associated phenomena. That is to say, although they are severed with respect to association, the nature of accompaniment that increases latent tendencies is not severed; one is still said to possess latent tendencies, and because of their close proximity it is not called permanent abandonment. They can only be made to be far removed from their cognitive objects, so that they no longer arise with respect to those cognitive objects. That is to say, when the increase of latent tendencies with respect to the cognitive objects is severed, one is not said to possess increasing latent tendencies; and because of their distance, it is called permanent abandonment. This statement of permanent abandonment is based on possessing latent tendencies. Thus *Vibhāṣā* 22 says: "However, what is said here—that all latent tendencies can be abandoned with respect to cognitive objects and not with respect to associated [phenomena]—is spoken based on the meaning of possessing latent tendencies, not based on the meaning of increasing latent tendencies, because in terms of increasing latent tendencies, both can be abandoned."