俱舍論疏 25.206

25.206

論「未生無學至行身世故」，明諸無學心當於爾時同得解脫，本論唯說生者所以也。問：有學無漏心至生時，豈不亦由障得解脫？因何本論不說此耶？答：《正理》云「雖諸學心亦於生位從障解脫，而論但說初無學心生時脫者，據無餘斷證解脫故。又此唯說純解脫故，此中有心是自性解脫，非相續解脫。」四句可解。

[On the passage of] the śāstra, "Future non-learner [minds]... because they traverse the bodily continuum and time periods," this clarifies that all non-learner minds are equally liberated at that time, and the reason why the root treatise speaks only of the arising one. Question: When the uncontaminated mind of a learner reaches the time of arising, is it not also liberated from obstacles? Why does the root treatise not mention this? Answer: The Nyāyānusāra says: "Although the learner's minds are also liberated from obstacles in the arising state, the treatise speaks only of the first non-learner mind being liberated when arising because it realizes liberation through abandonment without remainder. Moreover, this speaks only of pure liberation; herein, there is a mind that is liberation by its own nature, not liberation through continuity." The four permutations are understandable.