俱舍論疏 1.100

1.100

又《正理》第六，阿毘達磨諸大論師依經所說立二種斷：一自性斷、二所緣斷。若法是結及一果等，對治生時於彼得斷，名自性斷。由彼斷故，於所緣事便得離繫，不必於中得不成就名所緣斷。此中一切若有漏色、若不染污有漏無色，及彼諸得、生等法上有見所斷，及修所斷結所繫，如是諸結漸次斷時，於一一品各別體上起離繫得，彼諸結及一果等皆名已斷（已上釋自性斷）。言一果者，結俱有等。等者，等取得也。彼有漏色及不染污有漏無色，并彼諸得、生等法上諸離繫得，爾時未起，未名為斷，由彼諸法唯隨彼最後無間（已上釋所緣斷）。准上論文，自身煩惱及俱有法并二法得，由對治道斷彼彼品，得捨之時得擇滅也，非是由能緣煩惱斷故而得擇滅。

Furthermore, Nyāyānusāra fascicle six states that the great Abhidharma masters, relying on what the sūtras teach, establish two kinds of abandonment: first, abandonment of intrinsic nature; second, abandonment of the object. If a phenomenon is a fetter, its single fruit, or the like, when its antidote arises, abandonment is obtained with respect to it; this is called abandonment of intrinsic nature. Because that is abandoned, freedom from bondage is obtained with respect to the objective entity, without it necessarily being the case that non-possession of acquisition is achieved with respect to it; this is called abandonment of the object. Herein, regarding all contaminated form, or undefiled contaminated formless phenomena, and the phenomena of their acquisitions, arising, and so forth, there are fetters to be abandoned by seeing and fetters to be abandoned by cultivation that bind them; when these fetters are gradually abandoned, an acquisition of freedom from bondage arises upon each distinct entity of each grade, and those fetters, their single fruit, and the like are all called already abandoned (the above explains abandonment of intrinsic nature). The term "single fruit" refers to what coexists with the fetter, and so forth; "and the like" includes the acquisitions. The acquisitions of freedom from bondage upon those contaminated forms, undefiled contaminated formless phenomena, and their acquisitions, arising, and so forth, have not yet arisen at that time and are not yet called abandoned, because those phenomena only follow the final uninterrupted [path] (the above explains abandonment of the object). Based on the above text of the treatise, the afflictions of one's own continuum, their coexistents, and the acquisitions of both phenomena obtain cessation through deliberation when their respective grades are abandoned by the antidotal path and their acquisition is relinquished; it is not that cessation through deliberation is obtained because the afflictions that take them as object are severed.