俱舍論疏 26.164

26.164

論「先未曾得至俱決定故」，答也。有二義：一先未得此無漏智故；二對治、所緣俱決定故。見道八忍定緣八諦斷八諦惑，不相交雜。修道不爾，斷修惑時，或緣苦諦乃至道諦，及緣非諦，交參不定。

On the Śāstra's 'Because having never previously been obtained... and both are determinate': this is the reply. There are two points: first, because this uncontaminated knowledge was never previously obtained; second, because both the antidote and the object are determinate. The eight patiences of the path of seeing determinately take the eight truths as objects and eliminate the afflictions of the eight truths, without mixing together. The path of cultivation is not like this: when eliminating the afflictions of cultivation, one may take the truth of suffering up through the truth of the path, or take what is not a truth, as objects, alternating and indeterminate.