俱舍論記 23.77

23.77

「有餘師說至解脫道故」者，有餘師說：二相資共捨異生性，世第一法如似無間道，苦法智忍如似解脫道。故《婆沙》第三云「有餘師言：世第一法、苦法智忍，更互相資捨異生性。謂世第一法與異生性雖性相違，而力劣故不能獨捨。由此引生苦法智忍共相助力，捨異生性。譬如羸人依因健者更相助力，能伏怨家。由此因緣，世第一法如無間道，苦法智忍如解脫道，捨異生性。是故世第一法與異生性，成就、得俱滅。苦法智忍與異生性，不成就、得俱生。《俱舍》、《婆沙》皆有三說。若說苦法智忍捨，如二形生捨戒。若世第一捨，如命終捨戒。若世第一法及苦法忍捨，相資共捨。各據一義，並不相違。

"Other masters say ... because it is an uninterrupted path and an unobstructed path": Other masters say: The two assist each other to jointly abandon the state of being an ordinary person; the worldly supreme dharma is like the uninterrupted path (ānantarya-mārga), and the receptivity to the dharma-knowledge of suffering is like the path of liberation (vimukti-mārga). Hence the Mahāvibhāṣā (fascicle 3) says: 'Other masters say: The worldly supreme dharma and the receptivity to the dharma-knowledge of suffering mutually assist each other in abandoning the state of being an ordinary person. That is to say, although the worldly supreme dharma is contrary in nature to the state of being an ordinary person, because its power is weak, it cannot abandon it alone. Therefore, it induces the receptivity to the dharma-knowledge of suffering to mutually assist it in abandoning the state of being an ordinary person. For example, a weak person relying on a strong person, mutually assisting each other, can overcome an enemy. Due to this reason, the worldly supreme dharma is like the uninterrupted path and the receptivity to the dharma-knowledge of suffering is like the path of liberation in abandoning the state of being an ordinary person. Therefore, the worldly supreme dharma and the state of being an ordinary person have their possession (prāpti) and acquisition extinguished together; the receptivity to the dharma-knowledge of suffering and the state of being an ordinary person have their non-possession and acquisition born together.' Both the Kośa and the Mahāvibhāṣā contain three explanations. If it is said that the receptivity to the dharma-knowledge of suffering abandons it, it is like the arising of two physical genders abandoning the precepts. If the worldly supreme dharma abandons it, it is like the end of life abandoning the precepts. If the worldly supreme dharma and the receptivity to suffering abandon it, they mutually assist each other and jointly abandon it. Each relies on one principle, and they do not contradict each other.