俱舍論疏 22.8

22.8

On the Śāstra's text, "Because the path of seeing can swiftly... therefore it applies to both kinds": This is the answer. The path of seeing being able to swiftly counteract the three realms is the first cause. Its abandoning in a single sudden stroke the nine grades abandoned by seeing is the second cause. By these two causes, it is exclusively anāsrava, for worldly paths do not have this capability; therefore, it is exclusively anāsrava: this is the conclusion. The path of cultivation does not swiftly abandon the afflictions of the three realms, nor does it abandon the nine grades in a single sudden stroke; it is different from the path of seeing, and therefore applies to the sāsrava. The Nyāyānusāra criticizes this, saying: "The stated reason why the path of seeing is exclusively anāsrava is that it abandons the nine grades in a single kṣaṇa. This reason does not prove it, for sāsrava [paths] are also able to abandon five categories in a single kṣaṇa; could being able to abandon in a single sudden stroke necessarily make it subsumed under anāsrava?" Now, examining this, the Nyāyānusāra's criticism is not fitting. Regarding the abandonment of afflictions, abandoning the nine grades in a single sudden stroke is difficult, necessarily requiring an anāsrava path. Abandoning the five categories combined is easy; the ordinary stage only abandons them combined. Abandoning the nine grades in a single sudden stroke is difficult, and the path of seeing abandons the nine in a single sudden stroke, which is why it is exclusively anāsrava. When I use abandoning the nine grades in a single sudden stroke as the reason, why does it bring up abandoning the five categories combined as an objection?