俱舍論記 25.144

25.144

「論曰至即無為解脫」者，斷等三界即分前說無為解脫以為自體。言離界者，謂但離貪。言斷界者，謂斷餘八結。言滅界者，謂滅所餘貪等隨眠所隨增事，即是所餘諸有漏法。三界皆以擇滅為體，故經說三界即無為解脫，且據世俗說三界異。若約實義，體無差別，一一擇滅皆悉名為斷、離、滅故。故《正理》云「然三界體約假有異，若就實事則無差別。」

"The treatise says: ... they are asaṃskṛta liberation," this means that the three dhātus such as severing are divisions of the previously explained asaṃskṛta liberation taking it as their own intrinsic nature. The phrase "detachment-dhātu" (virāgadhātu) refers only to detachment from craving. The phrase "severing-dhātu" (prahāṇadhātu) refers to the severing of the other eight fetters. The phrase "cessation-dhātu" (nirodhadhātu) refers to the cessation of the remaining things towards which the anuśayas such as craving grow and increase, which are the remaining sāsrava dharmas. The three dhātus all have analytical cessation (pratisaṃkhyā-nirodha) as their nature; thus the sūtra says that the three dhātus are asaṃskṛta liberation. It speaks of the distinction among the three dhātus provisionally according to conventional truth. In terms of ultimate reality, there is no distinction in their nature, because each individual analytical cessation is called severing, detachment, and cessation. Thus the Nyāyānusāra states: "However, the nature of the three dhātus differs provisionally; when examined in terms of real entities, there is no distinction."