俱舍論記 6.186

6.186

「雖有此文至為令其滅」者，經部通經。經言能令過、現眾苦斷者，此經意說：能令未來緣過、現苦煩惱斷故。能緣斷時，說所緣過、現苦亦名為斷。應言斷貪而言斷色、應言貪遍知而言色遍知，還約所緣色說，斷色是無間道，色遍知是解脫道。廣說乃至識蘊亦爾，過、現苦斷義亦准此。問：過、現苦斷既顯能緣惑斷，未來苦斷為約何說？解云：未來苦斷亦顯能緣惑斷，一經說故。又解：令未來苦體不生名斷。又解：令未來惑苦不生俱名苦斷。設餘經言斷三世惑者，准前理釋，義亦無違。以未來惑能緣三世煩惱，若斷未來能緣惑時說斷三世，實斷未來。或此經中有別意趣。過去煩惱者，謂過去生曾所起惑。現在煩惱者，謂現在生所起煩惱。如愛行中十八愛行，據曾、當、現緣六境起，名為十八。如是過、現二世所起煩惱，作能薰因，為生未來諸煩惱故，於現相續身中引起所薰果種子。此所薰果種子斷故，說彼過、現能薰惑因亦名為斷。如異熟果盡時亦說名業因盡，由斷果故說斷彼因，此即是果喪因亡斷也。若未來眾苦及諸煩惱，由無因種子故畢竟不生，說名為斷。由斷因故說斷彼果，此即是因亡果喪斷也。若異我說斷未來體，過去已滅、現在正滅，何勞須斷？此中意顯，過現名斷由果不續，未來名斷由體不生，斷果、斷因如其次第。

On "Although this text exists [up to] in order to make it cease": the Sautrāntika explains the sūtra. When the sūtra says that one can cause the suffering of the past and present to be severed, the meaning of this sūtra is: because it can cause the defilements that take past and present suffering as their object to be severed. When that which takes them as object is severed, the past and present suffering that is the object is also spoken of as severed. Just as one should say "severing craving" but says "severing form," and should say "completely understanding craving" but says "completely understanding form," speaking with reference to form as the object: severing form is the uninterrupted path, and completely understanding form is the path of liberation. Expounding this in full, up to the aggregate of consciousness, it is also thus; the meaning of severing past and present suffering is to be understood in the same way. Question: Since the severance of past and present suffering indicates the severance of the defilement that takes them as object, with reference to what is the severance of future suffering stated? Explanation: The severance of future suffering also indicates the severance of the defilement that takes it as object, because both are stated in the same sūtra. Another explanation: causing the future entity of suffering not to arise is called severance. Another explanation: causing future defilement and suffering not to arise are both called the severance of suffering. Even if other sūtras state that defilements of the three times are severed, explaining it according to the preceding principle reveals no contradiction either. Because future defilements can take the defilements of the three times as their object, when the future defilement that takes them as object is severed, it is said that the three times are severed, while in truth it is the future that is severed. Alternatively, there is another intent in this sūtra: past defilements are the defilements that were once aroused in past lives; present defilements are the defilements aroused in the present life. Just as among the movements of craving there are eighteen movements of craving, designated as eighteen on the basis of what was, will be, and is presently aroused in relation to the six sense objects. In this way, the defilements aroused in the two periods of past and present act as perfuming causes; in order to produce the future defilements, they generate in the present continuum the perfumed seeds of the fruit. Because these perfumed seeds of the fruit are severed, those past and present perfuming defilement-causes are also said to be severed. Just as when the fruit of maturation is exhausted, the karmic cause is also said to be exhausted; because the fruit is severed, that cause is said to be severed—this is severance by the fruit perishing and the cause being eliminated. As for the future sufferings and defilements, because there are no causal seeds they do not arise at all, which is called severance; because the cause is severed, that fruit is said to be severed—this is severance by the cause being eliminated and the fruit perishing. If it were different from what I say—severing the future entity—then since the past has already ceased and the present is currently ceasing, why would there be any need to sever them? The meaning shown here is that the past and present are called severed because the fruit is not continued, and the future is called severed because the entity does not arise; severing the fruit and severing the cause correspond to them respectively.