俱舍論疏 2.127

2.127

論「八十八隨眠至皆非所斷」，釋後三界通三種也。謂後三界，若是八十八隨眠，及彼俱有法并隨行得，皆見斷。同時心王是意界、意識界，餘是法界。見所斷法唯是自性斷，非是所緣斷。并隨行得者，謂是隨眠上得，并隨行心、心所法上得，非是說得為隨行也。「諸餘有漏皆修所斷」者，謂四隨眠，及俱有法并得，是自性斷。及諸有漏色、無覆無記有漏善法是所緣斷，此二總名修所斷。於中若是心王，是意界、意識界，餘是法界。後三界中所有無漏，皆非所斷。

The Śāstra says: "The eighty-eight anuśayas... are all not to be abandoned." This explains that the latter three dhātus comprise all three kinds. That is, within the latter three dhātus, if they are the eighty-eight anuśayas, their concomitant phenomena, and their accompanying acquisitions (prāpti), they are all abandoned by vision. The simultaneous primary mind is the mano-dhātu and manovijñāna-dhātu; the remainder is the dharma-dhātu. Phenomena abandoned by vision are abandoned solely by self-nature (svabhāva-prahāṇa), not abandoned via cognitive object (ālambana-prahāṇa). "And their accompanying acquisitions" refers to the acquisitions of the anuśayas, as well as the acquisitions of the accompanying mind and mental factors; it does not mean that the acquisition itself is an accompanying phenomenon. "All remaining contaminated phenomena are abandoned by cultivation" refers to the four anuśayas, their concomitant phenomena, and their acquisitions, which are abandoned by self-nature; as well as all contaminated rūpa, and unobstructed neutral and contaminated wholesome phenomena, which are abandoned via cognitive object. These two together are called abandoned by cultivation. Among them, what is primary mind is the mano-dhātu and manovijñāna-dhātu; the remainder is the dharma-dhātu. All uncontaminated phenomena within the latter three dhātus are not to be abandoned.