俱舍論記 25.30

25.30

「又見斷惑至依有事惑」者，又解有、無事差別不同。又見斷惑於諦理中，身見執我、我所，邊見執斷、執常，邪見執無。等者，等見取、戒禁取、無明、疑。此七皆迷諦理而起，非諦中有少我等事。見所斷中，貪、瞋、慢三緣七而生，是故皆名依無事惑。相應無明，如貪等說。修所斷惑，於色等中謂好、醜等，非無少分好、醜等別，是故可名依有事惑。

Regarding 'Moreover, defilements abandoned by seeing… defilements based on real entities': this is another explanation of the distinction between having and lacking real entities. Furthermore, regarding the defilements abandoned by seeing, with respect to the principle of the truths: the view of personal identity grasps a self and what belongs to a self; extreme views grasp annihilation or eternity; wrong view grasps nonexistence. 'And so forth' includes attachment to views, attachment to precepts and vows, ignorance, and doubt. These seven all arise from delusion regarding the principle of the truths; there is no subtle entity such as a self within the truths. Among those abandoned by seeing, the three of greed, anger, and conceit arise with these seven as their condition; therefore, they are all called defilements based on the lack of a real entity. Concomitant ignorance is as explained for greed and the others. As for defilements abandoned by cultivation, regarding form and so forth they suppose beauty, ugliness, and so forth; it is not that there is no subtle distinction of beauty, ugliness, and so on; therefore, they can be called defilements based on real entities.