俱舍論疏 21.92

21.92

論「若修所斷」，已下可解。《正理論》云「豈不一切見所斷惑斷時，亦由對治道起。以若此部對治道生，則此部中諸惑斷故。理實應爾，然於此中，為顯三界修所斷惑無不皆由九品道斷，治道決定，故說此言。見所斷中，唯有頂惑對治決定，如前已辨。」解云：有頂唯見斷，修道唯無漏斷，故名決定。又云「或見所斷諸惑斷時，方便定三，故就別說。修所斷惑能斷方便不決定故，就總而說。」解云：修所斷若觀苦、集諦斷，即是見彼所緣。若觀滅、道諦斷，即不見所緣。若世俗道斷，即無間道見所緣。解脫道不見所緣。由不定故，說由對治。見道三斷義即決定，故就別說。

In the treatise, the passage beginning with "If [the defilements] are abandoned through cultivation (bhāvanāheyadoṣa)" is easy to understand. The Nyāyānusāra states: "Could it not be said that whenever all defilements abandoned through seeing (darśanaheya) are abandoned, this also occurs through the arising of an antidote path? For if the antidote path of this category arises, then the defilements in this category are abandoned. In principle it should indeed be so; however, in this context, in order to show that all defilements across the three realms abandoned through cultivation are without exception abandoned through paths of nine grades, their antidote paths being determinate, this statement was made. Among those abandoned through seeing, only the defilements of the Summit of Existence (bhavāgra) have determinate antidotes, as was already analyzed earlier." Explanation: The Summit of Existence is abandoned only through seeing, and in the path of cultivation it is abandoned only through anāsrava [paths], hence it is called 'determinate'. It also says: "Or, when the various defilements abandoned through seeing are abandoned, the expedient means are determinately three; hence they are addressed specifically. Because the expedient means capable of abandoning the defilements abandoned through cultivation are not determinate, they are addressed collectively." Explanation: If those abandoned through cultivation are abandoned by observing the truths of suffering and origination, that is seeing their cognitive objects. If they are abandoned by observing the truths of cessation and the path, they do not see their cognitive objects. If they are abandoned through the worldly path, the uninterrupted path (ānantaryamārga) sees the cognitive object, while the path of liberation (vimuktimārga) does not see the cognitive object. Because they are not determinate, it says they are [abandoned] through antidotes. Since the meaning of the three abandonments in the path of seeing is determinate, they are addressed specifically.