俱舍論疏 21.87

21.87

論「今應思擇至斷由何因」，自此已下，大文第二明斷。文中有六：一明斷因、二明對治、三明斷所從、四因論明四道、五明斷重得、六明斷遍知。此文第一明斷因也。於中有三：一頌前問答、二舉頌文、三長行釋。此文頌前問也。問意：他界緣惑，見自界苦、集時斷；不見所緣，見所緣時不斷。滅、道有漏緣，見滅、道斷時，不見惑所緣；見苦、集時，見彼惑所緣，而彼不斷。此兩種惑，斷由何因？

The treatise says, "Now one should reflect […] by what cause does abandonment occur?" From this point onward is the second major section, clarifying abandonment (prahāṇa). In this text there are six parts: first, clarifying the cause of abandonment; second, clarifying the antidote; third, clarifying what abandonment depends upon; fourth, clarifying the four paths via the treatise; fifth, clarifying the re-acquisition of abandonment; sixth, clarifying abandonment and complete knowledge (parijñā). This text is the first, clarifying the cause of abandonment. Within it there are three parts: first, question and answer prior to the verse; second, citing the verse text; third, the prose commentary. This text is the question prior to the verse. The purport of the question is: the afflictions taking another realm as their object are abandoned when seeing suffering and origin of one's own realm, yet one does not see their object, but when one sees their object, they are not abandoned; those taking the conditioned as object abandoned by seeing cessation and the path are such that when seeing cessation and the path they are abandoned, yet one does not see the object of the affliction, and when seeing suffering and origin, one sees the object of that affliction, yet it is not abandoned. By what cause are these two kinds of afflictions abandoned?