俱舍論記 25.149

25.149

「有厭非離至非離染故」者，第一句。有厭非離，謂緣苦、集不令惑斷所有忍智，緣厭境故有厭，非離染故非離。《正理》七十二釋云「應知此中先離欲染後見諦者苦、集法忍，及見道中苦智、集智，但名為厭，緣厭境故。忍不名離，惑先斷故。智不名離，非斷治故。并修道中加行、解脫、勝進道攝苦智、集智，但名為厭，緣厭境故；不名為離，非斷治故。」

"There is revulsion that is not detachment ... because it does not remove defilement," this is the first alternative. Revulsion without detachment refers to all patiences (kṣānti) and knowledges (jñāna) taking duḥkha-satya and samudaya-satya as their objects that do not cause the severing of defilements; because they take repulsive objects as their domain, there is revulsion; because they do not remove defilement, they are not detachment. The Nyāyānusāra, fascicle 72, explains: "It should be understood that here, for one who enters the seeing of the truths having previously detached from the defilement of desire, the dharma-patiences of duḥkha and samudaya, as well as the duḥkha-knowledge and samudaya-knowledge in the path of seeing, are merely termed revulsion, because they take repulsive objects as their domain. The patiences are not termed detachment because the defilements were previously severed. The knowledges are not termed detachment because they are not counteractive antidotes for severing. Also, duḥkha-knowledge and samudaya-knowledge subsumed under the preparatory, liberation, and special progress paths within the path of cultivation are merely termed revulsion, because they take repulsive objects as their domain; they are not termed detachment, because they are not counteractive antidotes for severing."