俱舍論疏 21.89

21.89

「論曰至無漏緣」，此明遍知所緣故斷。見苦、集斷自界緣，及見滅、道斷無漏緣。由能斷道遍知煩惱所緣故斷。苦、集、貪、嗔、慢等，雖不親述諦理足上而起，然所緣境是苦、集故，苦、集忍起緣苦、集諦，彼即斷故。雖有二義，從遍知所緣斷也。此苦、集自界緣言，此說欲界。若色、無色他界他地緣，亦是遍知所緣斷也。以苦、集類忍起時，遍知上二界故。此中有三斷：一自界緣貪、慢等；二上界緣見、疑等；三自界緣見、疑。雖三類不同，苦、集類忍皆遍知彼所緣故，從遍知所緣故斷。《正理論》云「一由遍知所緣故斷，謂欲界繫見苦、集，斷自界緣惑。色、無色見苦、集，斷所有諸惑。以上二界他界地緣，亦由遍知所緣斷故。緣苦、集諦類智忍生，俱能頓觀二界境故。及通三界見滅、道斷無漏緣惑，如是諸惑皆由遍智所緣斷故。」

The treatise says, "Up to: taking the unconditioned as object," clarifying abandonment through completely knowing the object. Those abandoned upon seeing suffering and origin that take their own realm as object, and those abandoned upon seeing cessation and the path that take the unconditioned as object, are abandoned because the path capable of abandoning them completely knows the object of the affliction. Although greed, ill-will, pride, and so forth regarding suffering and origin do not arise directly upon the reality of the truths, nevertheless their cognitive objects are suffering and origin; because when the receptivity regarding suffering and origin arises, taking the truths of suffering and origin as object, they are abandoned. Although there are two aspects, their abandonment is through completely knowing the object. When it says here "taking their own realm as object in suffering and origin", this speaks of the desire realm. If they are in the form or formless realms taking another realm or another stage as object, their abandonment is also through completely knowing the object, because when the subsequent receptivity regarding suffering and origin arises, it completely knows the upper two realms. In this there are three abandonments: first, greed, pride, and so forth taking their own realm as object; second, views, skepticism, and so forth taking the upper realms as object; third, views and skepticism taking their own realm as object. Although these three categories differ, because the subsequent receptivity regarding suffering and origin completely knows their objects in all cases, their abandonment is through completely knowing the object. The Nyāyānusāra states: "First, abandonment through completely knowing the object: namely, the afflictions bound to the desire realm abandoned upon seeing suffering and origin that take their own realm as object; and all afflictions in the form and formless realms abandoned upon seeing suffering and origin, because those taking another realm or stage as object in the upper two realms are also abandoned through completely knowing their objects, since when the subsequent intellectual receptivity (anvaya-jñāna-kṣānti) taking the truths of suffering and origin as object arises, it is able to contemplate the spheres of both realms simultaneously; as well as the afflictions abandoned upon seeing cessation and the path that take the unconditioned as object throughout all three realms. Afflictions such as these are all abandoned through completely knowing their objects."