俱舍論疏 1.37

1.37

七、明斷差別者，染污無知有其三義：一自性斷，謂對治道力捨彼得時名之為斷故。二緣縛斷，謂望他身名緣縛斷，斷緣他身煩惱，至第九品方名斷故。若望自身，無緣縛斷。三不生斷，謂諸煩惱至不生位得畢竟不生，如見道惑至上忍位。如修道惑，利根聖人不出觀斷惑，加行道時彼九品惑得永不生。鈍根聖人容却退故無不生斷，菩薩、麟角於七方便見修煩惱皆得不生。餘一類聲聞等於七方便亦容見修惑不生，其相不顯故不述也。自餘一切無不生斷。不染無知有二種斷：一緣縛斷，謂彼彼地斷第九品染無知時，得緣縛斷。二不生斷，謂於彼彼位得畢竟不生，二乘分斷、佛全斷故。

7. Elucidating the distinctions in abandonment. Defiled ignorance has three meanings [of abandonment]: First, abandonment in intrinsic nature (svabhāva-prahāṇa), which means that at the time when, by the power of the path of antidotes, one relinquishes its acquisition (prāpti), it is called abandoned. Second, abandonment through the binding of objects (ālambana-saṃyoga-prahāṇa), which means abandonment in reference to other persons' bodies; because defilements that take other persons' bodies as their object are called abandoned only when one reaches the ninth grade. In reference to one's own body, there is no abandonment through the binding of objects. Third, abandonment through non-arising (anutpātti-prahāṇa), which means that when defilements reach the state of non-arising, they achieve ultimate non-arising, as with the afflictions abandoned by seeing (darśana-heya) upon reaching the highest worldly dharma (mūrdhan / kṣānti) stage. As for the afflictions abandoned by cultivation (bhāvanā-heya), when a noble one of sharp faculties abandons afflictions without emerging from concentration, those nine grades of afflictions achieve eternal non-arising during the path of preparation (prayoga-mārga). Noble ones of dull faculties may still regress, and therefore lack abandonment through non-arising; bodhisattvas and rhinoceros-like solitary buddhas (pratyekabuddha) achieve non-arising of both the afflictions of seeing and cultivation during the seven preliminary stages (prayogāvasthā). Another class of disciples and others during the seven preliminary stages may also have non-arising of the afflictions of seeing and cultivation, but their marks are not obvious, so we do not elaborate on them. All others lack abandonment through non-arising. Un-defiled ignorance has two kinds of abandonment: First, abandonment through the binding of objects, which means that when the ninth grade of defiled ignorance of a given stage is abandoned, one achieves abandonment through the binding of objects. Second, abandonment through non-arising, which means that at given stages one achieves ultimate non-arising, because the two vehicles abandon it partially, whereas the Buddha abandons it completely.