俱舍論記 21.34

21.34

「此垢及纏至名自在起」者，此下大文第二諸門分別。就中，一三斷分別、二三性分別、三三界分別、四六識相應、五五受相應。此即三斷分別。且十纏中，無慚、無愧、睡眠、惛沈、掉舉五種，通見、修斷。由此通與見、修所斷二部煩惱相應起故，故通二斷。於見斷中，隨與見此諦所斷相應，即說名為見此諦所斷。見斷通四部，所以別釋；修斷唯一，故不別明。餘嫉、慳、悔、忿、覆并六垢，自在起故，唯修所斷，唯與修斷。他力無明共相應故，名自在起，故唯修斷。故《正理》云「與自在起纏垢相應，所有無明唯修斷故。」

On the phrase “These stains and entanglements… are called independently arising”: From here below is the second major section, distinguishing [them] through various categories. Within this: first, distinguishing by the three abandonments; second, distinguishing by the three moral qualities; third, distinguishing by the three realms; fourth, association with the six consciousnesses; fifth, association with the five feelings. This [passage] is the distinction by the three abandonments. Among the ten entanglements, the five kinds—shamelessness, moral unconcern, sleep, lethargy, and restlessness—are abandoned both by seeing and by cultivation. Because they arise in association with the defilements of both classes abandoned by seeing and abandoned by cultivation, they pertain to both abandonments. Within those abandoned by seeing, in accordance with whichever class abandoned by seeing this truth they associate with, they are called abandoned by seeing this truth. Those abandoned by seeing span four classes, and are thus explained separately; those abandoned by cultivation are only of one class, and thus are not explained separately. The remaining [entanglements]—envy, stinginess, regret, anger, concealment—together with the six stains, arise independently; therefore they are abandoned only by cultivation, because they associate only with the other-power ignorance that is abandoned by cultivation. Hence they are called independently arising, and thus are abandoned only by cultivation. Therefore, the Nyāyānusāra states: “Because all ignorance associated with independently arising entanglements and stains is abandoned only by cultivation.”