俱舍論記 5.64

5.64

「於起滅定至成俱解脫」者，答。佛盡智時雖未起滅定，於滅盡定起自在故，如已起者，成俱解脫。又《婆沙》一百五十三云「問：云何盡智起已名俱解脫？答：已得彼定入出心故名俱解脫，非得定體。則由此理名離染得，後時不由加行起故。」問：佛盡智時若未得滅定，云何《正理》云「永離定障故、捨不成就故、於起滅定得自在故，如已起者成俱解脫。」若無有得，如何言捨不成就耶？夫得、非得相翻立故。解云：滅定非得，總有二類：一類依未斷障身，名起定不自在不成就；一類依已斷障身，名起定自在不成就。《正理》言捨，捨依未斷障身不成就。至佛身中，復有一類依已斷障身不成就。如聖道非得，總有二類：一依凡身是異生性、一依聖身非異生性。又解未成佛時，於滅盡定應得不得有未得退，彼不依佛身成佛時捨名不成就。

"Because of mastery in producing the attainment of cessation [...] he is accomplished as liberated in both parts": this is the answer. Although at the time of the knowledge of destruction the Buddha had not yet produced the attainment of cessation, because of his mastery in producing the attainment of cessation, just like one who has already produced it, he is accomplished as liberated in both parts. Furthermore, the *Vibhāṣā*, fascicle 153, states: "Question: How is it that after the knowledge of destruction arises, one is called liberated in both parts? Answer: Because one has already acquired the entering and emerging minds of that attainment, one is called liberated in both parts, not that one has acquired the essence of the attainment. It is precisely by this principle that it is called acquired through detachment, because in subsequent times it is produced without preliminary effort." Question: If at the time of the knowledge of destruction the Buddha had not yet acquired the attainment of cessation, why does the *Nyāyānusāra* say: 'Because of forever being free from the obstacle to attainment, because of relinquishing non-possession (aprāpti), and because of attaining mastery in producing the attainment of cessation, like one who has already produced it, he is accomplished as liberated in both parts'? If there is no acquisition (prāpti), how can one speak of 'relinquishing non-possession'? For acquisition and non-possession are established in mutual opposition. Explanation: Non-possession of the attainment of cessation has two overall classes: one class resides in a body that has not yet severed the obstacles, called non-possession as lack of mastery in producing the attainment; one class resides in a body that has already severed the obstacles, called non-possession with mastery in producing the attainment. When the *Nyāyānusāra* speaks of 'relinquishing', it refers to relinquishing the non-possession that resides in a body that has not yet severed the obstacles. When arriving at the body of the Buddha, there is again another class, which is non-possession residing in a body that has already severed the obstacles. Just as non-possession of the noble path has two overall classes: one residing in an ordinary body, which is the state of being an ordinary person (pṛthagjanatva); one residing in a noble body, which is not the state of being an ordinary person. Another explanation: before becoming a buddha, with respect to the attainment of cessation that ought to be acquired but is not acquired, there is the regression of non-acquisition; when that does not reside in the Buddha's body upon attaining buddhahood, relinquishing it is called non-possession.