俱舍論疏 1.38

1.38

八、述斷分位者，於中有二：一分斷、二全斷。分斷者，隨彼彼位畢竟不生，爾時名斷，如根定障等。全斷者，菩薩至金剛心，爾時總得一切不染無知非擇滅故爾時斷盡，雖從五停觀一坐得大菩提，爾時即永不行。然得非擇滅盡，必至金剛喻定。如現觀邊俗心雖永不生，至三類智邊得非擇滅，由於爾時勝緣闕故。其勝緣者，《正理論》云「謂彼所依身。彼所依身與見道同，在見道時無容得起，出現觀時所依已滅。既闕勝依，故不得起。」問：利根聖人不出觀斷惑，九煩惱於加行道得非擇滅，不染無知與此應同，五停心位應得不生。答：未成佛來，容得與一類不染無知作其所依。此類不染無知闕勝緣時，身得不起。設令三十三心中，若起散心亦容不了，爾時未具一切智故，道非是彼正對治故。且如欲界九依身中，此身皆容作煩惱依，以道是煩惱正對治故。以是義故，不可為例。又假令三十三心，出觀之時，智不及佛也。三十二心出觀之時，智又更劣也。餘心准此。故知不染無知別別心起、別別品斷，豈同煩惱？

8. Explaining the stages of abandonment. Here there are two: first, partial abandonment; second, complete abandonment. Partial abandonment means that in accordance with each respective stage it achieves ultimate non-arising, and is at that time called abandoned, as with the hindrances of the faculties and concentrations. Complete abandonment means that when a bodhisattva reaches the diamond-like concentration (vajropamasamādhi), at that time they comprehensively obtain the non-deliberate cessation (apratisaṃkhyānirodha) of all un-defiled ignorance, and thus at that time it is completely severed. Although one attains great bodhi in a single sitting from the fivefold stilling of the mind, at that time it never operates again. However, the attainment of the exhaustion through non-deliberate cessation must wait until the diamond-like concentration. Just as the worldly mind at the edge of direct realization (abhisamaya), though never arising again, obtains non-deliberate cessation at the edge of the three categories of knowledge (anvaya-jñāna), because at that time the superior condition is absent. Regarding that superior condition, the *Nyāyānusāra* says: "It refers to that physical basis (āśraya). That physical basis is identical with the path of seeing; while in the path of seeing there is no possibility of its arising, and when one emerges from direct realization, the physical basis has already ceased. Since it lacks the superior basis, it cannot arise." Question: A noble one of sharp faculties abandons afflictions without emerging from concentration, and the nine afflictions obtain non-deliberate cessation during the path of preparation; un-defiled ignorance should be the same as this, and should achieve non-arising at the stage of the fivefold stilling of the mind. Answer: Prior to attaining buddhahood, it is possible for the body to serve as the basis for a class of un-defiled ignorance. When this class of un-defiled ignorance lacks the superior condition, the body can cause it not to arise. Even during the thirty-three moments of mind, if a distracted mind were to arise, one might still fail to comprehend, because at that time one has not yet fully possessed omniscient knowledge, and because the path is not the direct antidote to it. Just as among the nine physical bases in the desire realm, this body can in all cases serve as the basis for afflictions, because the path is the direct antidote to afflictions. For this reason, it cannot serve as an analogy. Furthermore, even during the thirty-three moments of mind, at the time of emerging from concentration, wisdom still does not equal that of the Buddha. At the time of emerging from concentration at the thirty-second mind, the wisdom is even more inferior. The remaining minds should be understood accordingly. Therefore, we know that un-defiled ignorance arises with distinct moments of mind and is abandoned in distinct grades; how could it be the same as defilement?