俱舍論記 20.76

20.76

「論曰至如是應知」者，且見道位苦智已生、集智未生時，見苦所斷隨眠等事體不成故名為已斷。見集所斷，簡餘部所斷。遍行隨眠，簡非遍惑。若未永斷，簡已斷者。有先凡位以世俗道斷下八地，集智雖未生，彼地名已斷。為簡此等說未斷言。能緣此者，簡緣餘部及緣餘界，於苦所斷猶繫縛故。及修道位，隨何九品對治道生，九品事中隨其所應前品已斷。或斷一品乃至八品，餘未斷品，或後八品未斷乃至一品未斷。所有隨眠能緣前品者，於前品猶繫縛。緣此之言，簡緣餘品及色等善等故。總結言斷非離繫，如是應知。

Regarding [the passage] from "The commentary says" up to "should be understood thus": when, in the stage of the path of vision, the cognition of suffering has arisen but the cognition of origination has not yet arisen, the anuśayas to be abandoned by [the vision of] suffering and other such phenomena are not actualized, and are therefore called "abandoned." "To be abandoned by [the vision of] origination" excludes those abandoned by other categories. "Universal anuśayas" excludes non-universal defilements. "If not permanently abandoned" excludes those that have already been abandoned; for there are those who, previously in the stage of an ordinary person, abandoned the lower eight grounds through a worldly path, so that although the cognition of origination has not yet arisen, those grounds are called abandoned; to exclude these, it says "not abandoned." "Those capable of taking this as object" excludes those that take other categories or other realms as objects, because they still bind that which is to be abandoned by suffering. And in the stage of the path of cultivation, whichever of the nine grades of counteractive path arises, among the phenomena of the nine grades, according to what is applicable, the prior grades have already been abandoned; either one grade up to eight grades have been abandoned, while the remaining unabandoned grades—either the subsequent eight grades remain unabandoned up to one grade remaining unabandoned—any anuśayas capable of taking the prior grades as objects still bind the prior grades. The phrase "taking this as object" excludes those that take other grades or form and so on, wholesome [phenomena] and so on, as objects. Summing up, it says: "abandoned yet not disjoined should be understood thus."