俱舍論記 29.24

29.24

「前雖說此至有情境故」者，釋第十一句，明非斷惑。前雖說此能治四障，而不能令諸惑得斷，有漏根本靜慮攝故。雖復亦有近分攝者，且簡根本，以得根本下惑必斷。有漏根本尚不斷惑，中間不斷，理在絕言，故不別簡。或影顯彼中間不斷。勝解作意相應起故，真實作意方能斷惑。過緣一切有情境故，緣法作意方能斷惑。

Regarding "although it was previously said that these, up to: having sentient beings as their object": this explains the eleventh line, clarifying that they do not abandon defilements. Although it was previously stated that these can counteract the four hindrances, they cannot effect the abandonment of the defilements, because they are subsumed under the sāsrava fundamental dhyānas. Although some are also subsumed under the access stages, the fundamental ones are temporarily selected, for upon attaining the fundamental ones the lower defilements are necessarily abandoned. Since the sāsrava fundamental [concentrations] do not yet abandon defilements, that the intermediate concentration does not abandon them goes without saying; hence it is not separately set apart. Alternatively, it implicitly indicates that the intermediate one does not abandon them either. Because they arise associated with the mental engagement of resolute determination, it is only authentic mental engagement that can abandon defilements. Because they have the realm of all sentient beings as their object, it is only mental engagement that takes dharmas as its object that can abandon defilements.