俱舍論疏 1.110

1.110

論「於法得滅至過現生法」，此對擇滅作句數也。若就法明滅有無，一切有漏法各有擇滅、一切有為法各有非擇滅，即非擇滅寬、擇滅狹也。若以寬問狹，稱後句答；若以狹問寬，稱前句答。若就得以明擇滅，世寬、體狹，得通三世故寬、唯有漏法有故體狹。非擇滅則世狹、體寬，唯未來得故世狹，一切有為故體寬。由此不同成其四句，如文可解。

On the Śāstra's statement: 'With respect to dharmas attaining cessation [...] dharmas of past, present, and arising': this forms four alternatives with respect to pratisamkhyā-nirodha. If one clarifies the presence or absence of cessation in terms of dharmas, all sāsrava dharmas each have pratisamkhyā-nirodha, and all saṃskṛta dharmas each have apratisaṃkhyā-nirodha; thus apratisaṃkhyā-nirodha is broader and pratisamkhyā-nirodha is narrower. If one asks about the narrower with the broader, it is answered by stating the latter alternative; if one asks about the broader with the narrower, it is answered by stating the former alternative. If one clarifies pratisamkhyā-nirodha in terms of attainment, its temporal scope is broad and its essence is narrow: because its attainment extends across the three periods of time, it is broad; because it exists only for sāsrava dharmas, its essence is narrow. Apratisaṃkhyā-nirodha, on the other hand, is temporally narrow and essentially broad: because it is attained only in the future, it is temporally narrow; because it applies to all saṃskṛta, it is essentially broad. Due to this difference, they form the four alternatives, as can be understood from the text.