俱舍論頌疏論本 19.46

19.46

聖如殺纏等者，舉例釋也。如殺生纏是修所斷，聖雖未斷，必不現行。殺纏既爾，慢類亦然。殺生纏者，謂瞋是也。等者，等取盜、婬、誑纏，無有愛全，有愛一分。言無有者，謂三界非常，於此貪求，名無有愛。一類眾生被苦所逼，作如是念：願我死後斷壞無有。故於無有而起愛也。有愛一分者，有諸異生，願我當為藹羅筏拏、大龍王等（藹羅筏拏，水中龍象，從水為名，帝釋所乘也）。於當有起愛，名為有愛，願為龍象等是有愛中一分愛也。此一分愛緣傍生故，聖不起也。殺等諸纏緣事起故，皆修所斷。

Regarding "the noble one, as with the entanglement of killing and so forth": this is an explanation by adducing an example. Just as the entanglement of taking life is abandoned by cultivation, and though the noble one has not yet abandoned it, it definitely does not occur. Since the entanglement of killing is like this, the classes of pride are also like this. The entanglement of taking life is anger. "And so forth" includes the entanglements of stealing, sexual misconduct, and deception, all cravings for non-existence (vibhavatṛṣṇā), and a portion of craving for existence (bhavatṛṣṇā). Regarding "non-existence": the three realms are impermanent; craving after this [destruction] is called craving for non-existence. A class of sentient beings, pressed by suffering, form this thought: 'May I be annihilated and cease to exist after death!' Therefore, they give rise to craving for non-existence. Regarding "a portion of craving for existence": there are ordinary persons who [wish]: 'May I become Airāvaṇa, the great dragon king, and so forth!' (Airāvaṇa is a dragon-elephant in the water; named from water, he is the mount of Śakra.) Giving rise to craving with respect to future existence is called craving for existence; wishing to become a dragon-elephant and so forth is a portion of craving within craving for existence. Because this portion of craving takes animals as its object, the noble one does not give rise to it. Because entanglements such as killing arise taking concrete things as their object, they are all abandoned by cultivation.