俱舍論疏 23.138

23.138

「論曰至驅賊閉戶」，釋十六心無間解脫。「約斷惑得無能隔礙」，釋無間道。「與離繫得俱時起故」，釋解脫道。驅賊，喻無間道斷惑令得出身故。閉戶，喻解脫道持擇滅得令惑不入身。故《正理論》云「經主釋言：約斷惑得無能隔礙故名無間道，已解脫惑得與離繫得俱時起故名解脫道。若爾，解脫道亦應名無間，約與離繫得俱，亦無能隔礙故。應作是釋：無間隔故名為無間，無間即道名無間道。是無同類道能為間隔，令於解脫道不為緣義。諸無間道唯一剎那，諸解脫道或相續故。於自所治諸煩惱得已得解脫，與彼斷得俱時起道名解脫道。自所治言欲顯何義？苦類忍等諸無間道，亦與他所治離繫得俱生，勿彼亦名解脫道故。」

The Śāstra says: "...up to: driving out the thief and closing the door." This explains the uninterrupted [path] and [path of] liberation of the sixteen moments of mind. "In terms of cutting off the possession of defilement without hindrance" explains the uninterrupted path. "Because it arises simultaneously with the acquisition of disjunction (visaṃyogaprāpti)" explains the path of liberation. Driving out the thief is a simile for the uninterrupted path cutting off defilements and causing their possession to leave the person. Closing the door is a simile for the path of liberation maintaining the acquisition of cessation through deliberation (pratisaṃkhyānirodha) so that defilements do not enter the person. Hence the Nyāyānusāra states: "The author of the Śāstra explains: In terms of cutting off the possession of defilement without hindrance, it is called the uninterrupted path; because it arises simultaneously with the acquisition of disjunction from the already liberated defilements, it is called the path of liberation. If so, the path of liberation should also be called uninterrupted, since in terms of being simultaneous with the acquisition of disjunction, it is also without hindrance. It should be explained thus: Being without interval or obstruction, it is called uninterrupted; uninterrupted itself is the path, hence 'uninterrupted path'. It means that no homogeneous path can intervene so as to cause it not to serve as a condition for the path of liberation. All uninterrupted paths are only a single moment, whereas paths of liberation may continue in succession. The path that arises simultaneously with the acquisition of the severing of the possessions of defilements that are its own antidotes (pratipakṣa), from which it has already attained liberation, is called the path of liberation. What meaning is intended by the words 'its own antidotes'? The uninterrupted paths such as the subsequent forbearance regarding suffering also arise simultaneously with the acquisition of disjunction from what is countered by others; [this phrasing is used] lest they too be called paths of liberation."