俱舍論記 21.81

21.81

「論曰至斷無漏緣」者，且斷見斷惑由前三因：一由遍知所緣故斷。謂見苦、集斷自界緣惑，及見滅、道斷無漏緣惑。迷悟相違，斷理應爾。亦應說上二界中，他界地緣諸遍行惑，亦由遍知所緣故斷。緣苦、集諦類智忍生，俱能頓觀二界境故。而此文言見苦、集斷自界緣者，且據一相通三界說。

"The commentary states: ... abandon those with uncontaminated objects": For the time being, the afflictions abandoned by seeing are abandoned through the first three causes: First, abandonment through comprehensive knowledge of the cognitive object. That is to say, [afflictions] abandoned by seeing suffering and origination that condition their own realm, as well as [afflictions] abandoned by seeing cessation and the path that condition uncontaminated objects. Delusion and awakening are mutually contradictory, so in principle abandonment should be thus. It should also be said that among the upper two realms, all universal afflictions conditioning other realms and stages are also abandoned through comprehensive knowledge of their cognitive objects, because when the subsequent-knowledge tolerance conditioning the truths of suffering and origination arises, it can simultaneously observe the objects of both realms. However, when this text says "[afflictions] abandoned by seeing suffering and origination condition their own realm," it speaks provisionally based on a common characteristic applicable across the three realms.