俱舍論頌疏論本 4.90

4.90

有繫自界得，無繫得通四者，繫不繫門也。有繫者，三界有漏法也。其有繫法，得唯自界，謂欲界法得唯欲界，若色界法得亦色界，若無色界法得亦無色界，以有漏得隨所得判，故有繫法。隨在何界，其能得得與所得同。無繫者，無漏法也。無漏法有二種：一、有為無漏，謂道諦也；二、無為無漏，擇滅、非擇滅也。得通四者，無繫法上能得得通四種也。謂三界得及無漏得，名為四種。且非擇滅得通三界繫，謂非擇滅得隨命根、眾同分別判，以命根、眾同分通三界繫故，故得通三界繫也。如欲界緣闕，得非擇滅得，即欲界繫；若色界緣闕，得非擇滅得，即色界繫；若無色界緣闕，得非擇滅得，即無色界繫。故論云：「非擇滅得，通三界繫。若擇滅得，色無色界，及與無漏。」解云：謂擇滅得隨能證道判。若有漏道證擇滅者，其所引得，色、無色界繫。以色、無色有有漏道，為能證故，故擇滅得通彼二界。然於欲界無能斷道，故擇滅得不通欲界。若無漏道所證擇滅，其擇滅得亦唯無漏，隨能證道是無漏故。若道諦得，唯是無漏，以道諦得隨所得判，道諦是無漏，得亦無漏也。故無繫法總而言之，得通三界及與無漏四種也。

'Those that are bound have acquisitions of their own realm; those that are unbound have acquisitions that extend to four' is the section on the bound and the unbound. 'Those that are bound' are the defiled (sāsrava) dharmas of the three realms. The acquisitions of those bound dharmas belong solely to their own realm: the acquisition of a desire-realm dharma is only of the desire realm; the acquisition of a form-realm dharma is also of the form realm; the acquisition of a formless-realm dharma is also of the formless realm. Because an acquisition with outflows is judged according to what is acquired, bound dharmas—in whatever realm they are found—have their acquiring acquisitions identical with what is acquired. 'Those that are unbound' are the undefiled (anāsrava) dharmas. Undefiled dharmas are of two kinds: first, conditioned undefiled dharmas, namely the truth of the path; second, unconditioned undefiled dharmas, namely cessation through deliberation and cessation not through deliberation. 'Acquisitions that extend to four' means that the acquiring acquisitions upon unbound dharmas extend to four kinds: the acquisitions of the three realms and the undefiled acquisition are called the four kinds. Furthermore, the acquisition of cessation not through deliberation extends to being bound to the three realms: the acquisition of cessation not through deliberation is judged according to the life faculty and the similarity of sentient beings; because the life faculty and the similarity of sentient beings are bound to the three realms, their acquisitions extend to being bound to the three realms. For instance, when conditions are deficient in the desire realm, the obtained acquisition of cessation not through deliberation is bound to the desire realm; if conditions are deficient in the form realm, the obtained acquisition of cessation not through deliberation is bound to the form realm; if conditions are deficient in the formless realm, the obtained acquisition of cessation not through deliberation is bound to the formless realm. Therefore, the treatise says: 'The acquisition of cessation not through deliberation extends to being bound to the three realms. As for the acquisition of cessation through deliberation, it belongs to the form and formless realms and to the undefiled.' The explanation states: The acquisition of cessation through deliberation is judged according to the path that can realize it. If a path with outflows realizes cessation through deliberation, the acquisition it induces is bound to the form or formless realm. Because the form and formless realms have paths with outflows that can realize it, the acquisition of cessation through deliberation extends to those two realms. However, in the desire realm there is no path capable of severing [defilements]; hence the acquisition of cessation through deliberation does not extend to the desire realm. If cessation through deliberation is realized by an undefiled path, the acquisition of that cessation through deliberation is also exclusively undefiled, in accordance with the fact that the path that can realize it is undefiled. As for the acquisition of the truth of the path, it is exclusively undefiled, because the acquisition of the truth of the path is judged according to what is acquired: the truth of the path is undefiled, so its acquisition is also undefiled. Therefore, summarizing unbound dharmas, their acquisitions extend to four kinds: the three realms and the undefiled.