俱舍論記 23.69

23.69

「傳說如是至順解脫分」者，釋第三句，明體。毘婆沙師傳說如是：順解脫分唯聞、思所成，非生得善，以彼劣故；非修所成，唯欲界故。通三業為體，雖就最勝唯是聞、思相應意業，而此聞、思慧相應思願攝起身、語，亦得名為順解脫分。如施一食、持一戒等，深厭生死、深樂解脫，願力所持便名種殖順解脫分。願以信為體，或勝解為體，或欲為體，即思相應願也。准此論文，加行善根能發身、語。

"Tradition says this ... aids to liberation" explains the third line and clarifies its essential nature (svabhāva). The Vaibhāṣika masters transmit the tradition thus: The aids to liberation consist solely of those arisen from hearing (śrutamayī) and thinking (cintāmayī); they are not innate wholesome [roots], because the latter are inferior; nor are they arisen from cultivation (bhāvanāmayī), because they belong exclusively to the desire realm. Their essential nature encompasses the three [modes of] action (karma). Although, in terms of the pre-eminent, it is solely mental action associated with hearing and thinking, nevertheless the volition and aspiration associated with this wisdom of hearing and thinking subsume bodily and vocal action, which are also called aids to liberation. For example, giving a single meal, observing a single precept, and the like, if accompanied by deep revulsion toward saṃsāra and deep delight in liberation, being upheld by the power of aspiration, are called planting the aids to liberation. Aspiration has faith as its essence, or resolute intention (adhimokṣa) as its essence, or desire (chanda) as its essence—namely, an aspiration associated with volition (cetanā). Following this śāstra text, the preparatory wholesome roots can give rise to bodily and vocal action.