俱舍論記 25.153

25.153

「應知此中至非斷治故」者，重釋前文。應知此四句中，若先離欲染後入見諦者所有法忍，若緣苦、集者有厭非離，緣厭境故、惑已斷故，第一句攝。若緣滅、道非厭非離，緣欣境故、惑已斷故，第四句攝。及諸智中若見道位解脫道攝，若修道位加行、解脫、勝進道攝，若緣苦、集有厭非離，緣厭境故、非斷治故，第一句攝。若緣滅、道非厭非離，緣欣境故、非斷治故，第四句攝。

"It should be understood that here ... because they are not counteractive antidotes for severing," this is a re-explanation of the preceding text. It should be understood that among these four alternatives, for one who enters the seeing of the truths having previously detached from the defilement of desire, all dharma-patiences: if they take duḥkha and samudaya as their objects, they are revulsion and not detachment, because they take repulsive objects as their domain and because the defilements are already severed, subsumed under the first alternative. If they take nirodha and mārga as their objects, they are neither revulsion nor detachment, because they take joyful objects as their domain and because the defilements are already severed, subsumed under the fourth alternative. And among the various knowledges, those subsumed under the path of liberation in the stage of the path of seeing, or those subsumed under the preparatory, liberation, and special progress paths in the stage of the path of cultivation: if they take duḥkha and samudaya as their objects, they are revulsion and not detachment, because they take repulsive objects as their domain and because they are not counteractive antidotes for severing, subsumed under the first alternative. If they take nirodha and mārga as their objects, they are neither revulsion nor detachment, because they take joyful objects as their domain and because they are not counteractive antidotes for severing, subsumed under the fourth alternative.