俱舍論記 19.46

19.46

「且於欲界至及修所斷」者，釋次四句。乘十隨眠成三十六。謂見苦所斷有十，是一具十。集、滅所斷各七。是二離三見。見道所斷有八，是一離二見。修道所斷有四，是一離見、疑。顯十隨眠五部通局，如文可知。習謂修也，數數修道彼方斷故。身、邊二見麁果處起唯在一部，戒禁取果處起者見苦所斷；非果處起，但總相緣不推因果，見道所斷，故通二部。邪見、見取、疑，前一後一緣四諦故，中一見取。若果因處起者，見苦集所斷；若總相緣不推因果，是見滅、道斷。此三竝非迷事起，非修道斷。貪、瞋、慢三若緣四諦所斷起者，通四諦斷；若迷事起者，修道所斷。以此貪等行麁非細，不推理故非親迷理。無明若與五見、疑相應，及與緣彼四諦所斷貪等相應，并獨頭者，四諦所斷；若與迷事貪等相應，修道斷。故貪等四各通五部。

On “First, in the desire realm [...] and those abandoned by cultivation”: This explains the next four lines. Multiplying by the ten anuśayas yields thirty-six. That is, those abandoned by seeing suffering (duḥkha-darśana-heya) are ten—this is one group possessing all ten. Those abandoned by seeing origination and cessation (samudaya- and nirodha-darśana-heya) are seven each—these two groups lack three views. Those abandoned by seeing the path (mārga-darśana-heya) are eight—this is one group lacking two views. Those abandoned by cultivation (bhāvanāheya) are four—this is one group lacking views and doubt. This shows the pervasiveness or restriction of the ten anuśayas across the five categories, as is clear from the text. “Cultivation” (abhyāsa) means bhāvanā, because they are abandoned only through repeated cultivation of the path. The two views—view of the self-aggregate (satkāyadṛṣṭi) and extreme view (antagrāhadṛṣṭi)—arise with respect to coarse results and belong to only one category [abandoned by seeing suffering]; attachment to rules and rituals (śīlavrataparāmarśa) that arises with respect to results is abandoned by seeing suffering, whereas that which does not arise with respect to results but grasps a general characteristic without investigating cause and effect is abandoned by seeing the path, so it belongs to two categories. Wrong view (mithyādṛṣṭi), adherence to views (dṛṣṭiparāmarśa), and doubt: the first and last take the four truths as their cognitive object, while the middle one is adherence to views. If it arises with respect to result and cause, it is abandoned by seeing suffering and origination; if it grasps a general characteristic without investigating cause and effect, it is abandoned by seeing cessation and the path. None of these three arise from delusion regarding concrete things (vastu), so they are not abandoned by cultivation. Attachment, aversion, and conceit: if they arise taking what is abandoned by the four truths as their cognitive object, they are abandoned by the four truths; if they arise from delusion regarding concrete things, they are abandoned by cultivation. This is because the activity of attachment and so forth is coarse, not subtle, and because it does not investigate principle, it is not directly deluded about principle. Ignorance (avidyā): if associated with the five views and doubt, or associated with attachment and so forth that take what is abandoned by the four truths as their cognitive object, as well as unshared (āveṇikī) ignorance, it is abandoned by the four truths; if associated with attachment and so forth deluded regarding concrete things, it is abandoned by cultivation. Therefore, the four beginning with attachment each pervade the five categories.