俱舍論記 25.142

25.142

「道於何位至離障同故」者，此即第三明道斷障。正滅位言，顯居現在與滅相俱。正生言，顯未來世故與生相俱。正滅、正生同時別世，此明正滅兼顯正生，以同時故。道能斷障唯居現在正滅相時，衰現惑得，令無勢力引後惑得至其生相，爾時名斷。餘位定無斷障用故。非如解脫通未生者，以生相時、未至生相時離障同故，通於兩位俱名解脫。斷障不爾。

"At what stage does the path ... because they are identical in being freed from obstruction?" This is the third section, explaining the path's severing of obstructions. The phrase "at the state of properly ceasing" indicates that it resides in the present and is concurrent with the characteristic of cessation. The phrase "properly arising" indicates the future realm of existence and is thus concurrent with the characteristic of arising. Properly ceasing and properly arising are simultaneous yet belong to distinct realms of existence; here, explaining proper cessation also reveals proper arising, because they are simultaneous. The path is able to sever obstructions only when it resides in the present at the moment of the characteristic of proper cessation: it weakens the present acquisitions of defilements, rendering them powerless to induce subsequent acquisitions of defilements to reach their characteristic of arising; at that time it is called "severed." In other stages, there is definitively no function of severing obstructions. It is not like liberation, which applies also to what has not yet arisen: because at the time of the characteristic of arising and at the time when it has not yet reached the characteristic of arising, they are identical in being freed from obstruction, liberation applies across both states. Severing obstructions is not like this.