俱舍論疏 14.50

14.50

「論曰至名斷律儀」，此釋律儀。以能永斷欲纏惡戒及起彼煩惱，名斷律儀。此律儀即斷，名斷律儀。《婆沙》一百一十七云「有四種律儀：一別解脫、二靜慮、三無漏、四斷律儀。謂於靜慮、無漏二律儀中，各取少分離欲界染九無間道中隨轉戒，乃至問：何故唯此名斷律儀？答：能與破戒及起破戒煩惱作斷對治故。謂前八無間道中二隨轉戒，唯與起破戒煩惱作斷對治。第九無間道中二隨轉戒，通與破戒及起破戒煩惱作斷對治。」依婆沙十七，對治有五：一捨、二斷、三持、四遠分、五厭患。未至定初方便道與破戒惡作捨對治，初入定時捨破戒惡成就得故。前八無間道與起破戒惡煩惱作斷等對治，第九無間道與破戒惡及起彼煩惱為斷對治。上五禪地與破戒惡及煩惱為厭患及持、遠分對治。無色界與破戒惡及煩惱為遠分對治。

"The treatise says: […] is called the discipline of abandoning" explains the discipline. Because it can permanently abandon the evil discipline of the desire realm's entanglements and the defilements that give rise to it, it is called the discipline of abandoning. Because this discipline is itself abandonment, it is called prahāṇa-saṃvara. Fascicle 117 of the Vibhāṣā says: "There are four kinds of discipline: first, prātimokṣa; second, dhyāna; third, anāsrava; fourth, prahāṇa-saṃvara. That is, taking a portion from each of the two disciplines of dhyāna and anāsrava—the conforming discipline within the nine uninterrupted paths (ānantaryamārga) that abandon the defilement of the desire realm […]. Question: Why is only this called the discipline of abandoning? Answer: Because it serves as the antidote of abandoning (prahāṇa-pratipakṣa) for the breach of precepts and the defilements that give rise to the breach of precepts. That is, the two conforming disciplines in the first eight uninterrupted paths only serve as the antidote of abandoning for the defilements that give rise to the breach of precepts; the two conforming disciplines in the ninth uninterrupted path serve as the antidote of abandoning for both the breach of precepts and the defilements that give rise to the breach of precepts." According to fascicle 17 of the Vibhāṣā, there are five antidotes: first, abandonment (vihāna); second, cutting off (prahāṇa); third, maintenance (dhāraṇa); fourth, distance (dūrībhāva); fifth, disgust (vidūṣaṇā). The initial preparatory path (prayoga-mārga) of the threshold concentration serves as the abandonment antidote against the evil actions of breaking precepts, because upon first entering concentration, one abandons the possession of the evil of breaking precepts. The first eight uninterrupted paths serve as the antidote of cutting off and so forth against the defilements that give rise to the evil of breaking precepts; the ninth uninterrupted path serves as the antidote of cutting off against both the evil of breaking precepts and the defilements that give rise to it. The five higher dhyāna stages serve as the disgust, maintenance, and distance antidotes against the evil of breaking precepts and defilements. The formless realm serves as the distance antidote against the evil of breaking precepts and defilements.