俱舍論疏 20.131

20.131

「論曰至如是應知」，於中有其兩類：一謂見道苦智已生、集智未生，見苦所斷結，及一果并得，已自性斷證得無為，而為見集所斷遍行隨眠繫縛，猶未離繫。二修道九品煩惱，隨下、中道生九品結，及一果得事中前品已捨其得，自性斷訖證得無為，而為下品等煩惱繫縛故，猶被繫也。言「未永斷」者，簡已斷也。若有先離欲惑入見道者，於此位中即不繫故。「能緣此」者，簡不緣也，謂他界緣等。「及」者，《正理》解云「及聲兼明前前已斷、後後未斷，皆能繫義。」

"The Śāstra says: […] Thus it should be understood." Therein are two classes: First, when in the path of seeing the knowledge of suffering has arisen but the knowledge of origination has not yet arisen, the fetters abandoned by seeing suffering, as well as the acquisition of one fruit together with its attainment, are abandoned in their own nature, realizing the unconditioned, yet they are bound by the omnipresent anuśayas abandoned by seeing origination and are not yet disjoined. Second, among the nine grades of defilements of the path of cultivation, as the nine grades of fetters arise in accordance with the weak and intermediate paths, in the matter of the acquisition of one fruit, the prior grades have already relinquished their acquisitions and are completely abandoned in their own nature, realizing the unconditioned, yet because they are bound by defilements of the weaker grades and so forth, they are still bound. The phrase "not permanently abandoned" excludes those already abandoned; if one who had previously separated from desire enters the path of seeing, in this state they are not bound. "Able to take this as an object" excludes those that do not take it as an object, namely, those taking other realms as cognitive objects, and so on. Regarding "and," the Nyāyānusāra explains: "The word 'and' concurrently clarifies that both those earlier and earlier that are already abandoned, and those later and later that are not yet abandoned, can function as binding factors."