Abhidharmakosha-bhashya, Fascicle 21 (Sarvastivada)
論曰：經說通行總有四種：一苦遲通行、二苦速通行、三樂遲通行、四樂速通行。道依根本四靜慮生名樂通行，以攝受支止觀平等任運轉故。道依無色、未至、中間名苦通行，以不攝支止觀不等艱辛轉故。謂無色定觀減止增，未至、中間觀增止減。即此樂苦二通行中，鈍根名遲、利根名速。二行於境通達稽遲故名遲通，翻此名速。或遲鈍者所起通行名遲通行，速此相違。道亦名為菩提分法。此有幾種？名義云何？頌曰：
The treatise says: The sutra says that there are four ways of practice in all: first, the painful and slow way; second, the painful and swift way; third, the pleasant and slow way; fourth, the pleasant and swift way. A path arising in reliance on the four root meditative absorptions is called the pleasant way, because it is accepted with the limbs, calm and insight are even, and it proceeds spontaneously. A path relying on the formless realms, the access stage and the intermediate absorption is called the painful way, because it is not accepted with the limbs, calm and insight are uneven, and it proceeds with hardship. In the formless absorptions insight decreases and calm increases; in the access stage and the intermediate absorption insight increases and calm decreases. Among these pleasant and painful ways, dull faculty is called slow and sharp faculty is called swift. In the two ways one is slow in penetrating the object, so it is called slow penetration, and the contrary is called swift. Or the way of practice arisen by the slow and dull is called the slow way, and swift is the contrary. The path is also called the factors of awakening. How many kinds are there? What are the names and meanings? The verse says:
覺分三十七，謂四念住等，
The factors of awakening are thirty-seven, namely the four foundations of mindfulness and so on;
覺謂盡無生，順此故名分。
awakening means exhaustion and non-arising, and they are called factors because they accord with it.
論曰：經說覺分有三十七，謂四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支。盡、無生智說名為覺。隨覺者別立三菩提：一聲聞菩提、二獨覺菩提、三無上菩提。無明睡眠皆永斷故，及如實知已作已事不復作故，此二名覺。三十七法順趣菩提，是故皆名菩提分法。此三十七體各別耶？不爾。云何？頌曰：
The treatise says: The sutra says there are thirty-seven factors of awakening, namely the four foundations of mindfulness, the four right abandonings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. The knowledge of exhaustion and the knowledge of non-arising are called awakening. According to awakening, three kinds of bodhi are established separately: the bodhi of the hearer, the bodhi of the solitary realizer, and unsurpassed bodhi. They are called awakening because ignorance and sleep are forever cut off, and because one knows as it really is that what was to be done has been done and will not be done again. These thirty-seven dharmas lead toward bodhi, so they are all called factors of awakening. Are these thirty-seven distinct in essence? Not so. How is it? The verse says:
此實事唯十，謂慧勤定信，
Their real things are only ten, namely wisdom, effort, concentration, faith,
念喜捨輕安，及戒尋為體。
mindfulness, joy, equanimity, tranquility, and discipline and initial thought as essences.
論曰：此覺分名雖三十七，實事唯十，即慧勤等。謂四念住、慧根、慧力、擇法覺支、正見，以慧為體。四正斷、精進根、精進力、精進覺支、正精進，以勤為體。四神足、定根、定力、定覺支、正定，以定為體。信根、信力，以信為體。念根、念力、念覺支、正念，以念為體，喜覺支以喜為體，捨覺支以行捨為體，輕安覺支以輕安為體，正語、正業、正命以戒為體，正思惟以尋為體。如是覺分實事唯十，即是信等五根力上，更加喜、捨、輕安、戒、尋。毘婆沙師說有十一，身業語業不相雜故戒分為二，餘九同前。念住等三名無別屬，如何獨說為慧勤定？頌曰：
The treatise says: Although these factors of awakening are called thirty-seven, their real things are only ten, namely wisdom, effort and so on. The four foundations of mindfulness, the faculty of wisdom, the power of wisdom, the factor of awakening of discrimination of dharmas, and right view have wisdom as their essence. The four right abandonings, the faculty of effort, the power of effort, the factor of awakening of effort, and right effort have effort as their essence. The four bases of spiritual power, the faculty of concentration, the power of concentration, the factor of awakening of concentration, and right concentration have concentration as their essence. The faculty of faith and the power of faith have faith as their essence. The faculty of mindfulness, the power of mindfulness, the factor of awakening of mindfulness, and right mindfulness have mindfulness as their essence. The factor of awakening of joy has joy as its essence, the factor of awakening of equanimity has the equanimity of formations as its essence, the factor of awakening of tranquility has tranquility as its essence, right speech, right action and right livelihood have discipline as their essence, and right thought has initial thought as its essence. Thus the real things of the factors of awakening are only ten, namely the five faculties and powers of faith and the rest, with joy, equanimity, tranquility, discipline and initial thought added. The Vibhasa masters say there are eleven, because discipline is divided into two, since bodily action and verbal action are not mixed, and the other nine are the same as before. The foundations of mindfulness and the other three groups have no name specially belonging to them, so why are they said to be only wisdom, effort and concentration? The verse says:
四念住正斷，神足隨增上，
The four foundations of mindfulness, right abandonings and bases of spiritual power follow what predominates,
說為慧勤定，實諸加行善。
and are said to be wisdom, effort and concentration, in fact the wholesome acts of preparation.
論曰：四念住等三品善法，體實遍攝諸加行善，然隨同品增上善根，如次說為慧勤及定。何緣於慧立念住名？毘婆沙師作如是說：慧由念力持令住故。理實由慧令念住境，如實見者能明記故，如念住中已廣成立。何故說勤名為正斷？於正修習斷修位中，此勤力能斷懈怠故。或名正勝，於正持策身語意中此最勝故。何緣於定立神足名？諸靈妙德所依止故。有餘師說：神即是定，足謂欲等。彼應覺分事有十三，增欲心故。又違經說，如契經言：吾今為汝說神足等，神謂受用種種神境分一為多，乃至廣說。足謂欲等四三摩地，此中佛說定果名神，欲等所生等持名足。何緣信等先說為根，後名為力？由此五法依下上品分先後故，又依可屈伏不可屈伏故。信等何緣次第如是？謂於因果先起信心為果修因，次起精進，由精進故念住所緣，由念力持心便得定，心得定故能如實知，是故信等如是次第。當言何位何覺分增？頌曰：
The treatise says: The three groups of wholesome factors beginning with the four foundations of mindfulness actually include all wholesome preparatory practices, but according to the wholesome roots that grow in accord with each group, they are named in order as wisdom, effort and concentration. Why is the name "foundation of mindfulness" given to wisdom? The Vaibhasika masters say: Because wisdom, by the power of mindfulness, is held to remain in place. In truth it is wisdom that makes mindfulness abide on its object, since one who sees things as they are can remember them clearly, as already fully established in the discussion of the foundations of mindfulness. Why is effort called right abandonment? Because in the stages of right practice, abandoning and cultivating, the power of this effort can cut off laziness. Or it is called right supremacy, because among the right exertions of body, speech and mind it is the most excellent. Why is the name "basis of spiritual power" given to concentration? Because it is the support of all marvelous qualities. Other masters say: spiritual power is itself concentration, and the basis means desire and the rest. According to them the factors of awakening would be thirteen in number, since desire would be added as a mental factor. Moreover, it contradicts the sutra, as the sutra says: I will now explain to you the spiritual powers and so on; spiritual power means the enjoyment of various supernormal abilities, such as making one into many, and so on at length; the bases mean the four samadhis of desire and the rest. Here the Buddha says that the fruit of concentration is called spiritual power, and the equipoise arising from desire and the rest is called the basis. Why are faith and the others first called faculties and later powers? Because these five factors are divided into earlier and later according to lower and higher grades, and also according to whether they can or cannot be overcome. Why are faith and the rest in this order? That is, regarding cause and effect, one first gives rise to faith, cultivates the cause for the sake of the result, then gives rise to diligence; because of diligence there is an object of mindfulness; by the power of mindfulness the mind attains concentration; and because the mind attains concentration it can know things as they are. This is why faith and the others are in this order. Which factor of awakening should be said to increase in which stage? The verse says:
初業順決擇，及修見道位，
At the stage of the beginner, of the factors that accord with penetration, of cultivation and of the path of seeing,
念住等七品，應知次第增。
the seven groups, mindfulness foundations and the rest, should be known to increase in order.
論曰：初業位中能審照了身等四境，慧用勝故說念住增。煖法位中能證異品殊勝功德，勤用勝故說正斷增。頂法位中能持勝善趣無退德，定用勝故說神足增。忍法位中必不退墮，善根堅固得增上義故說根增。第一位中非惑世法所能屈伏，得無屈義故說力增。修道位中近菩提位，助覺勝故說覺支增。見道位中速疾而轉，通行勝故說道支增。然契經中隨數增說先七後八，非修次第。八中正見是道亦道支，餘是道支而非道。七中擇法是覺亦覺支，餘是覺支而非覺。毘婆沙師所說如是。有餘於此不破契經所說次第立念住等，謂修行者將修行時，於多境中其心馳散，先修念住制伏其心，故契經言：此四念住能於境界繫縛其心，及正遣除耽嗜依念。是故念住說在最初。由此勢力勤遂增長，為成四事正策持心，是故正斷說為第二。由精進故無憂悔心，便有堪能修治勝定，是故神足說在第三。勝定為依，便令信等與出世法為增上緣，由此五根說為第四。根義既立，能正伏除所治現行牽生聖法，由此五力說為第五。於見道位建立覺支，如實覺知四聖諦故。通於二位建立道支，俱通直往涅槃城故。如契經說：於八道支修圓滿者，於四念住至七覺支亦修圓滿。又契經說：苾芻當知，宣如實言者，喻說四聖諦。令依本路速行出者，喻令修習八聖道支。故知八道支通依二位說。隨增位說次第既然，理實應言。此三十七幾通有漏、幾無漏耶？頌曰：
The treatise says: In the beginner's stage one can examine and illuminate the four objects of body and so on, and because the function of wisdom is superior, the foundations of mindfulness are said to increase. In the stage of heat one can realize the distinctive excellent qualities of the opposite class, and because the function of effort is superior, the right abandonments are said to increase. In the stage of the summit one can hold on to the quality of not falling back from the excellent wholesome destinies, and because the function of concentration is superior, the bases of spiritual power are said to increase. In the stage of patience one never falls back, and because the wholesome roots are firm and attain the meaning of dominance, the faculties are said to increase. In the supreme worldly dharma stage one cannot be overcome by defilements or worldly dharmas, attaining the meaning of being unconquerable, and so the powers are said to increase. In the path of cultivation, near the stage of bodhi, the aid to awakening is superior, and so the factors of awakening are said to increase. In the path of seeing one moves swiftly, and because passing through is superior, the factors of the path are said to increase. However, the sutras mention them in order of increasing number, seven first and then eight, which is not the order of cultivation. Among the eight, right view is both path and a factor of the path, while the rest are factors of the path but not the path. Among the seven, discrimination of Dharma is both awakening and a factor of awakening, while the rest are factors of awakening but not awakening. This is what the Vaibhasikas say. Others, without contradicting the order stated in the sutras, establish the order of the foundations of mindfulness and the rest as follows: when a practitioner is about to practice, his mind is scattered among many objects, so he first cultivates the foundations of mindfulness to subdue his mind; therefore the sutra says: These four foundations of mindfulness can bind the mind to its object and rightly remove clinging and dependence on craving. Therefore the foundations of mindfulness are said to be first. By this power effort then grows, rightly urging and sustaining the mind to accomplish the four tasks, and therefore right abandonment is said to be second. Because of diligence there is no worry or regret in the mind, and one is able to cultivate excellent concentration, so the bases of spiritual power are said to be third. Relying on excellent concentration, faith and the rest become dominant conditions for supramundane dharmas, and so the five faculties are said to be fourth. Once the meaning of faculty is established, one can rightly subdue and remove the active defilements that are to be cured and bring forth noble dharmas, and so the five powers are said to be fifth. In the path of seeing the factors of awakening are established, because one awakens to the four noble truths as they are. The factors of the path are established as common to both stages, since both go straight to the city of nirvana. As the sutra says: One who has perfected the eight factors of the path has also perfected the four foundations of mindfulness up to the seven factors of awakening. Also the sutra says: Bhiksus, know that one who speaks the truth as it is is a metaphor for the four noble truths, and one who makes people return along their original road and go out quickly is a metaphor for making them cultivate the eight noble path factors. So one knows that the eight factors of the path are spoken of in relation to both stages. Since the order is stated according to the stage of increase, this is the reasoning in truth. Of these thirty-seven, how many are defiled and how many undefiled? The verse says:
七覺八道支，一向是無漏；
The seven factors of awakening and the eight path factors are always undefiled;
三四五根力，皆通於二種。
the three, four and five (the right abandonments, bases of spiritual power, and faculties and powers) all apply to both kinds.
論曰：此中七覺、八聖道支唯是無漏，唯於修道見道位中方建立故。世間亦有正見等法，而彼不得聖道支名。所餘皆通有漏、無漏。此三十七何地有幾？頌曰：
The treatise says: Among these, the seven factors of awakening and the eight noble path factors are only undefiled, because they are established only in the stages of the path of cultivation and the path of seeing. There are also right view and similar dharmas in the world, but they do not receive the name of noble path factors. The rest all apply to both defiled and undefiled. Of these thirty-seven, how many are in each ground? The verse says:
初靜慮一切，未至除喜根，
The first dhyana has all of them; the preliminary ground lacks the joy faculty;
二靜慮除尋，三四中除二。
the second dhyana lacks investigation; the third and fourth, and the intermediate, lack two.
前三無色地，除戒前二種，
The first three formless grounds lack the precepts and the former two kinds;
於欲界有頂，除覺及道支。
the desire realm and the peak of existence lack the factors of awakening and of the path.
論曰：初靜慮中具三十七，於未至地除喜覺支，近分地中勵力轉故、於下地法猶疑慮故。第二靜慮除正思惟，彼靜慮中已無尋故。由此二地各三十六。第三第四靜慮中間，雙除喜尋各三十五。前三無色除戒三支併除喜尋各三十二。欲界有頂除覺道支各二十二，無無漏故，覺分轉時必得證淨。此有幾種？依何位得？實體是何法？有漏無漏耶？頌曰：
The treatise says: In the first dhyana all thirty-seven are present; in the preliminary ground the joy factor of awakening is lacking, because in the near-access ground one proceeds with effort and still has doubt about the dharmas of the lower ground. The second dhyana lacks right thought, because in that dhyana there is no investigation. Thus each of these two grounds has thirty-six. In the third and fourth dhyanas and the intermediate dhyana, both joy and investigation are lacking, so each has thirty-five. The first three formless grounds lack the three precept factors and also joy and investigation, so each has thirty-two. The desire realm and the peak of existence lack the factors of awakening and of the path, each having twenty-two, because there is no undefiled dharma there. When the factors of awakening are active, one is sure to attain confirmed faith. How many kinds are there? In which stage are they attained? What is their actual substance? Are they defiled or undefiled? The verse says:
證淨有四種，謂佛法僧戒，
Confirmed faith is of four kinds: in the Buddha, the Dharma, the Sangha, and the precepts;
見三得法戒，見道兼佛僧，
on seeing the three truths one attains confirmed faith in Dharma and precepts; in the path of seeing one gains also the Buddha and Sangha;
法謂三諦全，菩薩獨覺道，
Dharma means the complete three truths; for Bodhisattvas and Pratyekabuddhas, the path (truth) as well;
信戒二為體，四皆唯無漏。
faith and precepts are their substance; all four are only undefiled.
論曰：經說證淨總有四種：一於佛證淨、二於法證淨、三於僧證淨、四聖戒證淨。且見道位見三諦時，一一唯得法戒證淨。見道諦位兼得佛僧，謂於爾時兼於成佛諸無學法，成聲聞僧學無學法亦得證淨。兼言為顯見道諦時亦得於法及戒證淨。然所信法略有二種，一別、二總。總通四諦，別唯三諦全。菩薩獨覺道，故見四諦時皆得法證淨。聖所愛戒與現觀俱，故一切時無不亦得。由所信別故名有四，應知實事唯有二種，謂於佛等三種證淨以信為體，聖戒證淨以戒為體，故唯有二。如是四種唯是無漏，以有漏法非證淨故。為依何義立證淨名？如實覺知四聖諦理故名為證。所信三寶及妙屍羅皆名為淨，離不信垢破戒垢故。由證得淨立證淨名。如出觀時現起次第，故說觀內次第如是。如何出時現起次第？謂出觀位先信世尊是正等覺，次於正法毘奈耶中信是善說，後信聖位是妙行者。正信三寶猶如良醫及如良藥、看病者故。由心淨故發淨屍羅，是故屍羅說為第四。要具淨信此乃現前，如遇三緣病方除故。或此四種，猶如導師、道路商侶及所乘乘。經言：學位成就八支，無學位中具成就十。何緣不說有學位中有正解脫及有正智？正脫正智其體是何？頌曰：
The treatise says: The sutra says that there are altogether four kinds of confirmed faith: first, confirmed faith in the Buddha; second, in the Dharma; third, in the Sangha; fourth, in the noble precepts. Now in the path of seeing, when one sees the three truths, one attains in each only the confirmed faith in Dharma and in the precepts. In the stage of seeing the truth of the path one also attains the Buddha and the Sangha; that is, at that time one also gains confirmed faith in all the dharmas of no-more-learning that accomplish Buddhahood, and in the dharmas of learning and no-more-learning that constitute the Sravaka Sangha. The word "also" shows that when one sees the truth of the path, one also attains confirmed faith in the Dharma and the precepts. As for the Dharma that is believed, there are in outline two kinds, particular and general. The general includes all four truths, the particular only the full three truths. For Bodhisattvas and Pratyekabuddhas, in the path, therefore when they see the four truths they attain confirmed faith in the Dharma in all. The precepts loved by the noble ones are present together with direct realization, so at all times there is none who does not attain them. Because the objects of faith are distinguished, they are said to be four, but it should be known that in actual substance there are only two kinds: confirmed faith in the Buddha and the other two Jewels takes faith as its substance, and confirmed faith in the noble precepts takes the precepts as its substance, so there are only two. These four are only undefiled, since defiled dharmas are not confirmed faith. On what meaning is the name "confirmed faith" established? Because one awakens to the principle of the four noble truths as they are, it is called confirmed (realized). The Three Jewels that are believed and the excellent moral conduct are all called pure, because they are free from the stain of faithlessness and the stain of broken precepts. The name "confirmed faith" is established from attaining purity through realization. As on emerging from contemplation the order in which they arise is thus, it is said that the order within contemplation is thus. How do they arise on emerging? On emerging from contemplation one first believes that the World-Honored One is perfectly enlightened, then believes that the true Dharma and Vinaya are well taught, and later believes that the noble community is of excellent conduct. The right faith in the Three Jewels is like a good physician, good medicine and a nurse. Because the mind is pure, pure moral conduct arises, which is why moral conduct is said to be fourth. This appears only when pure faith is complete, just as an illness is cured only when three conditions are met. Or these four are like a guide, a road, fellow travelers and the vehicle one rides. The sutra says: In the stage of learning one accomplishes eight factors; in the stage of no-more-learning one accomplishes ten. Why is it not said that in the stage of learning there are right liberation and right knowledge? What is the substance of right liberation and right knowledge? The verse says:
學有餘縛故，無正脫智支，
Because the learner still has other bonds, he has no factors of right liberation and knowledge;
解脫為無為，謂勝解惑滅。
liberation is unconditioned, namely the extinction of defilements, and also determination (resolve).
有為無學支，即二解脫蘊，
The conditioned factor of the no-more-learner is the aggregate of the two liberations;
正智如覺說，謂盡無生智。
right knowledge is as explained for awakening, namely the knowledge of exhaustion and of non-arising.
論曰：有學位中尚有餘縛未解脫故無解脫支。非離少縛可名脫者，非無解脫體可立解脫智。無學已脫諸煩惱縛，復能起二瞭解脫智，由二顯了可立二支。有學不然，故唯成八。解脫體有二，謂有為、無為。有為解脫謂無學勝解，無為解脫謂一切惑滅。有為解脫名無學支，以立支名依有為故。支攝解脫復有二種，即餘經言心、慧解脫。應知此二即解脫蘊。若爾，不應契經中說：云何解脫清淨最勝？謂心從貪離染解脫，及從瞋痴離染解脫。於解脫蘊未滿為滿、已滿為攝修欲勤等，故解脫蘊非唯勝解。若爾，是何？有餘師說：由真智力遣貪瞋痴，即心離垢名解脫蘊。如是已說正解脫體。正智體者如前覺說，謂即前說盡、無生智。心於何世正得解脫而言無學心解脫耶？頌曰：
The treatise says: In the stage of learning there are still other bonds not yet liberated, so there is no factor of liberation. One cannot call liberated someone who is not free of a few bonds, and without a substance of liberation one cannot establish the knowledge of liberation. The one beyond learning is already freed from all bonds of the afflictions and can further give rise to two knowledges that understand liberation; because these two make it clear, two factors can be established. The learner is not so, and so he accomplishes only eight. Liberation has two kinds of substance, conditioned and unconditioned. Conditioned liberation is the determination of the one beyond learning; unconditioned liberation is the extinction of all defilements. Conditioned liberation is called a factor of the one beyond learning, because factors are established on the basis of the conditioned. The liberation included in the factors again has two kinds, namely what other sutras call liberation of mind and liberation by wisdom. It should be known that these two are the aggregate of liberation. If so, the sutra should not say: What is the purest and most excellent liberation? It is the mind being liberated from the stain of greed, and from the stain of hatred and delusion. As for the aggregate of liberation, to complete it where it is not complete, and to include and cultivate desire, effort and so on where it is complete, the aggregate of liberation is not only determination. If so, what is it? Other masters say: By the power of true knowledge, greed, hatred and delusion are removed, and the mind being free of defilement is called the aggregate of liberation. Thus the substance of right liberation has been explained. As for the substance of right knowledge, it is as explained earlier for awakening, namely the knowledge of exhaustion and non-arising spoken of earlier. In which time does the mind rightly attain liberation, so that the mind of the one beyond learning is said to be liberated? The verse says:
無學心生時，正從障解脫。
When the mind of the one beyond learning arises, it is rightly liberated from obstruction.
論曰：如本論說，初無學心未來生時從障解脫。何謂為障？謂煩惱得。由彼能遮此心生故。金剛喻定正滅位中彼得正斷，初無學心於正生位正得解脫。金剛喻定已滅位中彼得已斷，初無學心於已生位名已解脫。未生無學及世俗心，當於爾時亦名解脫。然今且說決定生者，以於爾時行身世故。諸世俗心從何解脫？亦即從彼遮心生障。未解脫位此豈不生？雖有已生，不似今者。彼何所似？與惑得俱。此後若生，無俱惑得。道於何位令生障斷？頌曰：
The treatise says: As the original treatise says, when the first mind of no-more-learning is about to arise in the future, it is liberated from obstruction. What is called obstruction? It is the acquisition of defilement, because it blocks the arising of this mind. In the moment when the vajra-like concentration is rightly extinguishing, that acquisition is rightly cut off, and the first mind of no-more-learning in the moment of rightly arising rightly attains liberation. When the vajra-like concentration has already ceased, that acquisition has already been cut off, and the first mind of no-more-learning, in the stage of having arisen, is called already liberated. The not yet arisen minds of no-more-learning and the worldly minds are also called liberated at that time. However, we are now speaking only of what is certain to arise, because at that time it has the activity of its body in the world. From what are the worldly minds liberated? Also from that very obstruction that blocks the arising of mind. In the stage of not yet being liberated, did this not arise? Although some have arisen already, they are not like the present one. What is it that they resemble? They are together with the acquisition of defilement. Afterward, if they arise, they have no accompanying acquisition of defilement. In which stage does the path cut off the obstruction to arising? The verse says:
道唯正滅位，能令彼障斷。
The path, only in the moment of rightly ceasing, can cut off that obstruction.
論曰：正滅位言顯居現在。正生言顯未來世故。道能斷障唯正滅時，餘位定無斷障用故。非如解脫通未生者，以生未生離障同故。經說三界謂斷、離、滅，以何為體？差別云何？頌曰：
The treatise says: The words "moment of rightly ceasing" show that it is in the present. The word "rightly arising" refers to the future period. The path can cut off obstruction only at the moment of ceasing; in other stages there is certainly no function of cutting off obstruction. It is not like liberation, which extends also to what has not yet arisen, since in arising and not yet arisen the separation from obstruction is the same. The sutra speaks of the three realms: of abandonment, of detachment and of cessation. What is their substance? How do they differ? The verse says:
無為說三界，離界唯離貪，
Three realms are said to be unconditioned; the realm of detachment is only detachment from greed;
斷界斷餘結，滅界滅彼事。
the realm of abandonment is abandoning the other fetters; the realm of cessation is the cessation of those matters.
論曰：斷等三界，即分前說無為解脫以為自體。言離界者，謂但離貪。言斷界者，謂斷餘結。言滅界者，謂滅所餘貪等隨眠所隨增事故。經說三界即無為解脫。若事能厭必能離耶？不爾。云何？頌曰：
The treatise says: The three realms of abandonment and the rest take as their own substance the unconditioned liberation distinguished above. The realm of detachment means only detachment from greed. The realm of abandonment means abandoning the other fetters. The realm of cessation means the cessation of the matters to which the other latent tendencies such as greed adhere and increase. The sutra says that the three realms are the unconditioned liberation. If something can produce aversion, can it necessarily produce detachment? No. How? The verse says:
厭緣苦集慧，離緣四能斷，
Aversion takes suffering and its origin as object; detachment takes the four as object and can cut off;
相對互廣陿，故應成四句。
in relation to each other they are broad and narrow, and so four alternatives should be formed.
論曰：唯緣苦集所起忍智說名為厭，餘則不然。四諦境中所起忍智，能斷惑者皆得離名，廣狹有殊故成四句。有厭非離，謂緣苦集不令惑斷所有忍智，緣厭境故、非離染故。有離非厭，謂緣滅道能令惑斷所有忍智，緣欣境故、能離染故。有厭亦離，謂緣苦集能令惑斷所有忍智。有非厭離，謂緣滅道不令惑斷所有忍智。應知此中先離欲染後見諦者，所有法忍及諸智中加行解脫勝進道攝不令惑斷，惑已斷故、非斷治故。
The treatise says: Only the patience and knowledge that arise taking suffering and its origin as object are called aversion; the others are not so. The patience and knowledge arising in the objects of the four truths that can cut off defilements all receive the name of detachment; since they differ in breadth and narrowness, four alternatives result. There is aversion but not detachment: namely, any patience and knowledge that take suffering and its origin as object but do not cut off defilements, because they take the object of aversion and are not detachment from defilement. There is detachment but not aversion: any patience and knowledge that take cessation and the path as object and cut off defilements, because they take the object of delight and can bring detachment from defilement. There is both aversion and detachment: any patience and knowledge that take suffering and its origin as object and cut off defilements. There is neither aversion nor detachment: any patience and knowledge that take cessation and the path as object and do not cut off defilements. It should be understood that here, for one who first detached from desire and later saw the truths, the patience for Dharma and all the knowledges included in the path of preparation, the path of liberation and the path of further progress do not cut off defilements, since the defilements have already been cut off and they are not antidotes that cut off.