俱舍論記 21.20

21.20

「理實應言至已說斷六」者，答。諸得預流，理實應言斷六煩惱，一攝門故、二攝根故，但說斷三。言攝門者，謂所斷中類有三種，身、邊二見唯在苦一部，戒取通苦、道二部，見取、邪見、疑通苦、集、滅、道四部。說斷三種，攝彼三門皆悉周盡。若斷身見攝彼一門，若斷戒取攝彼通二門，若斷疑攝彼通四門。言攝根者，謂所斷中三隨三轉，說斷三種攝彼三根。若斷三根本，餘三末亦斷，故說斷三已說斷六。問：集、滅見取如何隨戒禁取轉？解云：言見取隨戒禁取者，據苦、道下說。又解：因苦、道下戒取先起，引彼集、滅見取起故，亦名隨轉。

Regarding 'In true principle one should state... the six have already been spoken of as abandoned', this is the answer. For all who attain stream-entry, in true principle one should state that they abandon six afflictions; yet because of (1) subsuming the gates, and (2) subsuming the roots, only the abandonment of three is spoken of. As for 'subsuming the gates', among the abandoned [afflictions], the categories are of three types: the two views of identity and extremes belong only to the single division of suffering; attachment to rules and rituals extends to the two divisions of suffering and the path; view-attachment, false view, and doubt extend to all four divisions of suffering, origin, cessation, and the path. Speaking of abandoning these three types subsumes those three gates completely and exhaustively: abandoning identity view subsumes the one gate; abandoning attachment to rules and rituals subsumes the two-gate range; abandoning doubt subsumes the four-gate range. As for 'subsuming the roots', among the abandoned [afflictions], three secondary ones turn in accordance with the three [roots]; speaking of abandoning the three types subsumes those three roots. If the three roots are abandoned, the remaining three branches are also abandoned; hence to state the abandonment of the three is already to state the abandonment of the six. Question: How does view-attachment under origin and cessation turn in accordance with attachment to rules and rituals? Explanation: The statement that view-attachment turns in accordance with attachment to rules and rituals is based on what is stated under suffering and the path. Another explanation: because attachment to rules and rituals under suffering and the path arises first and induces the arising of that view-attachment under origin and cessation, it is also said to turn in accordance [with it].