俱舍論記 17.127

17.127

「已辨學等至略法應爾」者，此即第六三斷相對果，以三斷業對三斷法為果差別。若見所斷業，以四諦所斷行蘊少分為體。若修所斷業，以修所斷色、行二蘊少分為體。若非斷業，以有為無漏色、行二蘊少分為體。若見所斷法，以四諦所斷受、想、行、識蘊為體。若修所斷法，以修所斷五蘊為體。若非所斷法，以一切無漏法為體。總而言之，三斷業狹、三斷法寬。既知寬、狹，思擇可知。第六句言「皆如次」者，隨其所應遍上諸門，頌後並應言「皆如次」應知。略法應爾。

Regarding the passage from "Having distinguished the trainings and so forth" up to "the abridged method should be like this": this is the sixth [section], on the fruits [of karmas] in relation to the three abandonments, where the distinctions among fruits are made by setting the karmas of the three abandonments against the dharmas of the three abandonments. As for darśana-heya-karma, it takes a small portion of the saṃskāra-skandha abandoned by [seeing] the four truths as its substantial entity. As for bhāvanā-heya-karma, it takes a small portion of the two skandhas of rūpa and saṃskāra abandoned by cultivation as its substantial entity. As for apraheya-karma, it takes a small portion of the saṃskṛta-anāsrava two skandhas of rūpa and saṃskāra as its substantial entity. As for darśana-heya-dharmas, they take the skandhas of vedanā, saṃjñā, saṃskāra, and vijñāna abandoned by [seeing] the four truths as their substantial entity. As for bhāvanā-heya-dharmas, they take the five skandhas abandoned by cultivation as their substantial entity. As for apraheya-dharmas, they take all anāsrava-dharmas as their substantial entity. In sum, the karmas of the three abandonments are narrower, and the dharmas of the three abandonments are broader. Once their narrower and broader scopes are known, they can be understood through contemplation and discernment. When the sixth line says "all in order", it applies according to what is appropriate throughout all the gates above; one should know that after each verse it should likewise say "all in order". The abridged method should be like this.