俱舍論記 13.196

13.196

「是則違越至非見所斷」者，說一切有部答。若有漏色是見所斷，是則違越阿毘達磨。本論說色非見斷故，此即違教。明謂智慧，無明謂癡，癡必惑俱，偏說無明。明與無明互相違故，必無竝起，可有品別而斷。有漏業色與明、無明俱不相違，故非見斷，但可說言緣縛故斷。立量云：有漏業色非見所斷，與明、無明不相違故，如命根等。此即違理。故《婆沙》云「問：何故染污心、心所法九品漸斷？色有漏善，無覆無記心、心所法，要由第九無間道力一時斷耶？答：明無明互相違故。謂下下明起斷上上無明，乃至上上明起斷下下無明。色有漏善、無覆無記，與明、無明俱不相違。」

Regarding the passage from "Then it would contradict..." up to "not abandoned by seeing": the Sarvāstivāda replies. If sāsrava form were abandoned by seeing, it would contradict the Abhidharma. The fundamental treatise states that form is not abandoned by seeing; hence this contradicts the teaching. Knowledge (vidyā) refers to wisdom (prajñā); ignorance (avidyā) refers to delusion (moha); delusion is necessarily accompanied by defilement, hence ignorance is singled out. Because knowledge and ignorance are mutually opposed, they never arise together, and their abandonment can occur in distinct grades. Sāsrava karmic form is not opposed to either knowledge or ignorance; therefore it is not abandoned by seeing, but can only be said to be abandoned through bondage by objects (ālambana-saṃyoga). Setting up the formal inference (prayogavākya): Sāsrava karmic form is not to be abandoned by seeing, because it is not opposed to knowledge or ignorance, like the life-faculty (jīvitendriya) and so on. Thus [your view] contradicts reason. Therefore, the Mahāvibhāṣā states: 'Question: Why are defiled minds and mental factors abandoned gradually across nine grades, while form, sāsrava good, and unobscured-neutral minds and mental factors must be abandoned all at once by the power of the ninth uninterrupted path (ānantarya-mārga)? Answer: Because knowledge and ignorance are mutually opposed. That is, the arising of the lowest-of-the-lowest knowledge abandons the highest-of-the-highest ignorance, up to the arising of the highest-of-the-highest knowledge abandoning the lowest-of-the-lowest ignorance. Form, sāsrava good, and unobscured-neutral are not opposed to either knowledge or ignorance.'