俱舍論疏 21.148

21.148

論「何故一一斷不別立遍知唯就如前九位建立」，問也。此下一行頌，第三明建立遍知緣也。「何故一一斷」者，此是見道八諦。修道八十一品一一斷，不立遍知，非謂隨繫事量立遍知也。故《正理論》云「何緣一一道所得斷，不各各立為一遍知？若依《婆沙》、《雜心》等，見道四緣、修道五緣。」此論見道三緣、修道四緣，以俱繫離即是俱因滅時故。問：何故三緣四緣方立遍知？答：此顯永斷相故。《正理論》云「何緣一一道所得斷，不各各立為一遍知？以永斷時說遍知故。如契經說：吾今為汝宣說遍知。乃至廣說，此中何等名為遍知？謂貪永斷、嗔永斷、癡永斷。乃至廣說，說永斷言，顯所得斷都無隨縛方名遍知。云何名為有隨縛斷？云何名為無隨縛斷？斷具三種或四種緣，名無隨縛，不具名有。謂或有斷，雖得離繫得，而闕餘得，故容非是永捨。或復有斷，餘得雖生，未缺堅牢生死之首，以八地染雖數曾離未能缺彼故，還墮惡趣獄。或復有斷，雖亦缺彼，而餘煩惱繫縛未除，於永斷義未得圓滿。或復有斷，餘縛亦除，而猶未能越所屬界，以同類惑未斷無餘，於永斷義亦未圓滿。如是諸斷名有隨縛，是故於彼不立遍知。唯九位中三、四緣具斷無隨縛可立遍知。」

The Śāstra asks: "Why is each cessation not individually established as a parijñā, but instead established only with reference to the nine stages as previously stated?" This is a question. The one stanza below is the third [section], explaining the conditions for establishing parijñā. Regarding "Why is each cessation": this refers to each cessation across the eight truths in the path of seeing and the eighty-one grades in the path of cultivation not being established as a parijñā; it does not mean that a parijñā is established according to the quantity of objects bound. Hence the *Nyāyānusāra* says: "For what reason is the cessation obtained by each path not individually established as a single parijñā? If one relies on the *Vibhāṣā*, *Saṃyuktābhidharma-hṛdaya*, etc., there are four conditions in the path of seeing and five conditions in the path of cultivation." In this treatise, there are three conditions in the path of seeing and four conditions in the path of cultivation, because the release from conjoined bondage is precisely the time when both causes are extinguished. Question: Why are three conditions and four conditions required to establish a parijñā? Answer: This is because they reveal the characteristic of perpetual abandonment. The *Nyāyānusāra* says: "For what reason is the cessation obtained by each path not individually established as a single parijñā? Because parijñā is spoken of at the time of perpetual abandonment. As the sūtra says: 'I shall now explain parijñā to you,' and so forth in detail; 'Herein, what is called parijñā? It is the perpetual abandonment of greed, the perpetual abandonment of hatred, the perpetual abandonment of delusion,' and so forth in detail. The expression 'perpetual abandonment' reveals that only when the obtained cessation has absolutely no following bondage is it called parijñā. What is called a cessation with following bondage? What is called a cessation without following bondage? When a cessation possesses three or four conditions, it is called without following bondage; when it does not possess them, it is called with [following bondage]. That is to say, there may be a cessation where, although the acquisition of release from bondage is obtained, other acquisitions are lacking; hence it may not be perpetual relinquishment. Or again, there may be a cessation where, although other acquisitions have arisen, the firm head of saṃsāra has not yet been broken—because although the defilements of the eight stages may have been repeatedly abandoned, that [head] has not yet been broken, one still falls back into the miserable destinies and the hells. Or again, there may be a cessation where, although that [head] is also broken, the fetters of other afflictions have not yet been removed, so the meaning of perpetual abandonment is not yet perfected. Or again, there may be a cessation where other fetters have also been removed, yet one has not yet transcended the realm to which one belongs—because the afflictions of the same category have not been abandoned without remainder, the meaning of perpetual abandonment is also not yet perfected. Such cessations are called having following bondage; therefore, no parijñā is established for them. Only in the nine stages where the three or four conditions are complete is the cessation without following bondage, and a parijñā can be established."