俱舍論記 29.77

29.77

「世無依怙喪眾德無釣制惑隨意轉」者，此即第二重釋起失。世間有情由喪如來及諸弟子眾德故，無所歸依、無所恃怙，所以不見真理，名無制人。此即釋前不見真理無制人。無有正法之鉤制諸惑象，隨意起執，釋由鄙尋思亂聖教。又解：世無依怙喪眾德，雙結釋前傷歎有德兩句，由佛及弟子滅故名喪眾德。一切世間無依、無怙，無鉤制惑隨意轉，釋前傷歎起失兩句。無鉤制惑釋不見真理無制人，隨意轉釋由鄙尋思亂聖教。後解似勝。

"The world lacks a protector and has lost all virtues; / Without an elephant-hook to restrain affliction, it revolves as it pleases": this is the second part, re-explaining the arising of faults. Sentient beings of the world, because they have lost the manifold virtues of the Tathāgata and the disciples, have nothing to take refuge in and nothing to rely upon; therefore, not seeing the true reality, they are called "unrestrained people." This explains the earlier "unrestrained people who do not see the true reality." Lacking the elephant-hook of the true Dharma to restrain the elephant of afflictions, they generate attachments as they please, which explains "throw the sacred teaching into disorder through base discursive thoughts." Another explanation: "The world lacks a protector and has lost all virtues" jointly concludes and explains the earlier two lines lamenting the virtuous: because the Buddha and his disciples have passed away, it is called "losing all virtues." All the world lacks refuge and lacks a protector. "Without an elephant-hook to restrain affliction, it revolves as it pleases" explains the earlier two lines lamenting the arising of faults: "without an elephant-hook to restrain affliction" explains "unrestrained people who do not see the true reality," and "revolves as it pleases" explains "throw the sacred teaching into disorder through base discursive thoughts." The latter explanation seems superior.