俱舍論頌疏論本 14.34

14.34

俱生二名斷者，二謂靜慮無漏戒。此戒與未至九無間道俱時而生，名俱生二也。此俱生二以能永斷欲廛惡戒，及能起惑，名斷律儀。前八無間俱生二戒能斷欲惑，名斷律儀。第九無間俱生二戒能斷欲惑，兼斷惡戒，名斷律儀。以此惡戒是緣縛斷，要斷能緣九品惑盡，方名為斷，故前八品不斷惡戒，唯未至地能斷欲惑，故取未至也。無間道斷惑，解脫道證滅，故唯無間名斷律儀。有靜慮律儀非斷律儀，應作四句：第一句者，除未至定九無間道有漏律儀，取所餘未至地有漏解脫道律儀，及上地有漏靜慮律儀，以有漏故，名靜慮律儀。不斷惑故，非斷律儀。第二句者，依未至定九無間道無漏律儀。以無漏故，非靜慮律儀。以無間道，故名斷律儀。第三句者，謂未至定九無間道有漏律儀，以有漏故，名靜慮律儀。無間道故，名斷律儀。第四句者，除未至定九無間道無漏律儀，取所餘未至地無漏解脫道，及上地一切無漏律儀，以無漏故，非靜慮律儀。非無間道故，非斷律儀也。

'The two arising simultaneously are called abandonment': 'the two' refers to the dhyāna and uncontaminated precepts. These precepts, arising simultaneously with the nine uninterrupted paths of the anāgamya, are called 'the two arising simultaneously'. Because these two arising simultaneously can permanently abandon the evil precepts belonging to the desire realm and the defilements that give rise to them, they are called the restraint of abandonment. The two precepts arising simultaneously with the first eight uninterrupted [paths] can abandon desire-realm defilements, and are called the restraint of abandonment. The two precepts arising simultaneously with the ninth uninterrupted [path] can abandon desire-realm defilements and additionally abandon evil precepts, and are called the restraint of abandonment. Because these evil precepts are abandoned through the abandonment of their objective bond (ālambanasaṃyojana), it is only when all nine grades of defilements that can objectify them are completely abandoned that they are said to be abandoned; therefore, the first eight grades do not abandon the evil precepts. Only the anāgamya stage can abandon desire-realm defilements; hence the anāgamya is taken. The uninterrupted path abandons defilements, and the path of liberation (vimuktimārga) realizes cessation; therefore, only the uninterrupted [path] is called the restraint of abandonment. There is dhyāna restraint that is not the restraint of abandonment; one should formulate a fourfold proposition (catuṣkoṭi): In the first proposition, excluding the contaminated restraint of the nine uninterrupted paths of the anāgamya absorption, one takes the remaining contaminated restraints of the path of liberation of the anāgamya stage and the contaminated dhyāna restraints of the higher stages. Because they are contaminated, they are called dhyāna restraints; because they do not abandon defilements, they are not restraints of abandonment. In the second proposition, one relies on the uncontaminated restraints of the nine uninterrupted paths of the anāgamya absorption: because they are uncontaminated, they are not dhyāna restraints; because they belong to the uninterrupted path, they are called restraints of abandonment. In the third proposition, one refers to the contaminated restraints of the nine uninterrupted paths of the anāgamya absorption: because they are contaminated, they are called dhyāna restraints; because they belong to the uninterrupted path, they are called restraints of abandonment. In the fourth proposition, excluding the uncontaminated restraints of the nine uninterrupted paths of the anāgamya absorption, one takes the remaining uncontaminated paths of liberation of the anāgamya stage and all uncontaminated restraints of the higher stages: because they are uncontaminated, they are not dhyāna restraints; because they do not belong to the uninterrupted path, they are not restraints of abandonment.