俱舍論頌疏論本 25.108

25.108

下兩句者，厭離相對，廣狹有殊，故成四句：有厭非離，謂緣苦、集，不令惑斷所有忍智，此忍即是先離欲染，後入見道苦集法忍也；智是見道苦集法智，及修道中加行、解脫勝進苦集智也。此位但名厭，緣苦集故，忍不名離，惑先斷故。有離非厭，謂緣滅道，能令惑斷所有忍智，此忍即是未離欲染、後入見道滅道法忍，及諸所有滅道類忍也；智是修道中無間道攝滅道智也，此但名離，是斷道故，不名為厭，緣欣境故。有厭亦離，謂緣苦集，能令惑斷所有忍智，此忍即是未離欲染入見道者苦集法忍，及諸所有苦集類忍也。智是修道，無間道攝苦集智也。此名為厭，緣苦集故；亦名為離，能斷道故。有非厭離，謂緣滅道，不令惑斷所有忍智，此忍即是先離欲染、後入見道滅道法忍也。智是見道中滅智道智，及修道中加行、解脫勝進道攝滅道智也。此不名厭，緣欣境故；亦不名離，非斷道故。

The lower two lines mean that since revulsion and dispassion differ in their breadth relative to each other, they form four permutations. [1] There is revulsion that is not dispassion: all patiences and knowledges directed toward suffering and origination that do not cause afflictions to be severed. Such patience is the dharma-patience of suffering and origination of one who enters the path of seeing after having already separated from sensual attachment; such knowledge is the dharma-knowledge of suffering and origination in the path of seeing, as well as the knowledge of suffering and origination in the preparatory (prayogamārga), liberation (vimuktimārga), and superior progression (viśeṣamārga) paths within the path of cultivation. This state is called only revulsion, because it is directed toward suffering and origination; the patience is not called dispassion, because the afflictions were already severed. [2] There is dispassion that is not revulsion: all patiences and knowledges directed toward cessation and the path that can cause afflictions to be severed. Such patience is the dharma-patience of cessation and the path of one who has not separated from sensual attachment and then enters the path of seeing, as well as all subsequent patiences (anvayakṣānti) of cessation and the path; such knowledge is the knowledge of cessation and the path subsumed under the unobstructed path (ānantaryamārga) in the path of cultivation. This is called only dispassion, because it is a path of severance; it is not called revulsion, because it is directed toward a joyful object. [3] There is both revulsion and dispassion: all patiences and knowledges directed toward suffering and origination that can cause afflictions to be severed. Such patience is the dharma-patience of suffering and origination of one who enters the path of seeing without having separated from sensual attachment, as well as all subsequent patiences of suffering and origination; such knowledge is the knowledge of suffering and origination subsumed under the unobstructed path in the path of cultivation. This is called revulsion, because it is directed toward suffering and origination; it is also called dispassion, because it is a path capable of severing. [4] There is neither revulsion nor dispassion: all patiences and knowledges directed toward cessation and the path that do not cause afflictions to be severed. Such patience is the dharma-patience of cessation and the path of one who enters the path of seeing having already separated from sensual attachment; such knowledge is the knowledge of cessation and the path in the path of seeing, as well as the knowledge of cessation and the path subsumed under the preparatory, liberation, and superior progression paths in the path of cultivation. This is not called revulsion, because it is directed toward a joyful object; nor is it called dispassion, because it is not a path of severance.