俱舍論頌疏論本 2.61

2.61

釋曰：十五界者，五根、五識及與五境，唯修斷。後三界通三者，意、法、意識通三種斷。若意界、意識界，與八十八隨眠相應，及俱有法，并隨行得，皆見所斷。苦諦有十煩惱，集滅各七，除身見、邊見、戒禁取也。道諦有八，除身、邊見。四諦合成三十二，上界除瞋，有二十八，謂四諦下各除瞋故，成二十八。上二界各有二十八，合成五十六。兼欲界三十二，成八十八。此等隨眠是分別惑，迷理起故。纔見諦時，彼皆斷故，名見所斷。見謂見諦，見是能斷，惑是所斷，見之所斷，名見所斷，依主釋也。俱有法者，謂與見惑相應心所，兼四相是也。此意等三，除見斷外，諸餘有漏皆修所斷。通無漏故，名非所斷。

The commentary says: The fifteen dhātus are the five faculties, the five consciousnesses, and the five objects; they are abandoned only by cultivation. That 'the last three dhātus are open to all three' means that the mind, mental dharmas, and mental consciousness dhātus are open to all three kinds of abandonment. If the mind dhātu and mental consciousness dhātu are associated with the eighty-eight latent afflictions (anuśaya), along with their co-existent dharmas (sahabhū-dharma) and attendant acquisitions (prāpti), they are all abandoned by seeing. Under the truth of suffering there are ten afflictions; under [the truths of] origination and cessation there are seven each, excluding satkāyadṛṣṭi, antagrāhadṛṣṭi, and śīlavrataparāmarśa; under the truth of the path there are eight, excluding satkāyadṛṣṭi and antagrāhadṛṣṭi. Combined across the four truths, they make thirty-two. In the upper realms, excluding ill-will (dveṣa), there are twenty-eight—that is, because ill-will is excluded under each of the four truths, they make twenty-eight. Each of the upper two realms has twenty-eight, combining to fifty-six. Added to the thirty-two of the desire realm, they make eighty-eight. These latent afflictions are conceptual delusions, arising from confusion about principle. Because they are all abandoned at the very moment one sees the truths, they are called 'abandoned by seeing'. 'Seeing' refers to seeing the truths. Seeing is that which abandons; the afflictions are that which is abandoned. That which is abandoned by seeing is called 'abandoned by seeing'—this is a tatpuruṣa compound. 'Co-existent dharmas' refers to the mental factors associated with the delusions [abandoned by] seeing, together with the four characteristics [of conditioned phenomena]. Apart from what is abandoned by seeing, all remaining defiled states (sāsrava) of these three, beginning with mind, are abandoned by cultivation. Because they also encompass what is undefiled (anāsrava), they are called 'not abandoned'.