俱舍論記 15.103

15.103

「論曰至二生上界」者，釋上兩句。欲界一切非色善法，謂生得、聞、思，並彼眷屬。捨由二緣：一斷善根，謂起邪見斷彼善根。若生得善，正斷善時捨，名斷善捨。若加行善，斷善加行時捨，名斷善捨。二生上界名易地捨，謂轉易地時必捨彼善。《正理》彈云「應言少分亦離染捨，如憂根等非色善法（解云：等謂等取憂根俱生善惡作及彼眷屬）。」俱舍師救云：斷善、上生，全捨別說；離染非全，略而不論。

Regarding 'The commentary says... second, being born into a higher realm': this explains the first two lines. All non-material wholesome dharmas of the desire realm refer to those born of nature, hearing, and contemplation, along with their concomitants. They are relinquished through two conditions: first, cutting off wholesome roots, which means cutting off those wholesome roots by generating wrong views. If they are innate wholesome, they are relinquished when directly cutting off the wholesome, which is called relinquishment through cutting off the wholesome. If they are wholesome of preparatory application, they are relinquished during the preparatory application for cutting off the wholesome, which is called relinquishment through cutting off the wholesome. Second, being born into a higher realm, which is called relinquishment through change of realm, meaning that when changing realms one must relinquish that wholesome. The Nyāyānusāra criticizes: 'One should say that they are also partially relinquished through detachment from passion, as in the case of non-material wholesome dharmas such as the grief faculty (indriya).' (Explanation: 'Such as' includes the wholesome remorse and its concomitants that arise together with the grief faculty). The Kośa master defends: cutting off wholesome [roots] and rebirth above are complete relinquishments, so they are stated separately; detachment from passion is not complete, so it was omitted without discussion.