俱舍論疏 1.86

1.86

論「擇謂簡擇至名為擇滅」，釋得名也。於中有二：一法說、二喻顯。此即初也。「擇謂簡擇即慧差別」者，決斷名智，推求名見，擇法名慧。簡擇即是慧之差別功能名也。以八忍、智等各別簡擇四諦故，名為擇也。「擇力所得滅名為擇滅」，由慧簡擇四諦理故，斷於煩惱、證得此滅，從其能證名為擇滅。擇之滅故，名為擇滅。此是法說，諸論意同。有人云：謂有漏慧異無漏慧名慧差別，或無染異有染名慧差別。此釋謬也。此中明慧擇四諦能，造會擇、不擇慧漏無漏等。

The treatise says, "'Analysis' means discrimination, up to: is called analytical cessation," which explains the derivation of its name. Within this there are two [parts]: 1. explaining by Dharma, and 2. demonstrating by metaphor. This is the first. "'Analysis' means discrimination, which is a distinction of wisdom (prajñā)": decisive determination is called knowledge (jñāna), searching investigation is called view (dṛṣṭi), and discerning dharmas is called wisdom (prajñā). Discrimination is the name for this distinctive function of wisdom. Because the eight patiences and eight knowledges individually discriminate the four truths, it is called 'analysis'. "Cessation obtained through the power of analysis is called analytical cessation": because wisdom discriminates the principle of the four truths, defilements are severed and this cessation is attained; it is called analytical cessation following that which can realize it. Because it is the cessation of analysis, it is called analytical cessation. This is the doctrinal explanation, and the treatises share the same meaning. Someone says: contaminated wisdom being different from uncontaminated wisdom is called 'a distinction of wisdom', or undefiled being different from defiled is called 'a distinction of wisdom'. This explanation is erroneous. Here it clarifies the ability of wisdom to analyze the four truths, which directly discriminates between wisdom that analyzes and that which does not, contaminated and uncontaminated, and so forth.