俱舍論疏 1.99

1.99

一、述正義者，自身煩惱、俱有及得，隨彼彼品別對治道生。得離身時，彼法擇滅，爾時名得，由自性斷得擇滅故。他身染法，及一切色、不染有漏無色，所有無為，由緣彼法自身煩惱至究竟盡，所繫法上所有無為爾時起得，能縛斷故。問：所以知然？答：此論〈隨眠品〉云「由此應說煩惱等斷定何所從。自相續中煩惱等斷，由得斷故，他相續中煩惱等斷，及一切色、不染法斷，由能緣彼自相續中所有諸惑究竟斷故。」准此論文，故知此二種斷得無為異。問：又准何文證知煩惱得斷是自性斷，不染法等是緣縛斷？答：此論第十六云「何緣諸地有漏善法唯最後道能斷，非餘？以諸善法非自性斷，斷已有容現在前故。然由緣彼煩惱盡時，方說名為斷彼善法，爾時善法得離繫故。由此乃至緣彼煩惱，餘一品在，斷義不成，善法爾時未離繫故。」准上論文，故知斷已不行名自性斷，斷已容行是所緣斷。

First, stating the correct doctrine: the afflictions of one's own continuum, their coexistents, and their acquisitions, are abandoned as the antidotal paths corresponding to each of those specific grades arise. When their acquisition is separated from the continuum, the cessation through deliberation of that phenomenon is at that time said to be acquired, because cessation through deliberation is acquired by abandonment of intrinsic nature. As for defiled phenomena in other continua, as well as all form and undefiled contaminated formless phenomena, the unconditioned [cessation] pertaining to all of them is acquired only when the afflictions of one's own continuum that take those phenomena as object are brought to an ultimate end, at which time acquisition arises regarding all the unconditioned pertaining to the bound phenomena, because the binding agent is severed. Question: How is this known to be so? Answer: The "Anuśayanirdeśa" of this treatise states, "From this it should be explained by what the abandonment of afflictions and so forth is determined. The abandonment of afflictions and so forth in one's own continuum is due to the abandonment of their acquisition; the abandonment of afflictions and so forth in other continua, and the abandonment of all form and undefiled phenomena, is due to the ultimate abandonment of all defilements in one's own continuum that take them as object." Based on this text of the treatise, it is known that the acquisition of the unconditioned through these two kinds of abandonment is distinct. Question: Furthermore, based on what text is it proven that the abandonment of the acquisition of afflictions is abandonment of intrinsic nature, while undefiled phenomena and so forth are abandonment of the bondage of the object? Answer: Fascicle sixteen of this treatise says, "For what reason are the contaminated wholesome phenomena of the various levels abandoned only by the final path, and not by others? Because wholesome phenomena are not abandoned through intrinsic nature, since after being abandoned they may still become manifest. But it is only when the afflictions that take them as object are exhausted that those wholesome phenomena are said to be abandoned, because at that time the wholesome phenomena have obtained freedom from bondage. For this reason, as long as even a single grade of affliction taking them as object remains, the meaning of abandonment is not established, because the wholesome phenomena have not yet attained freedom from bondage." Based on the above text of the treatise, it is known that non-occurrence after being abandoned is called abandonment of intrinsic nature, while the capacity to occur after being abandoned is abandonment of the object.