俱舍論頌疏論本 20.29

20.29

釋曰：上兩句明見道，第三句明修道，第四句通上兩位，應言：餘遍行隨眠緣此猶繫也，及前品已斷，餘緣此猶繫。於見苦已斷，餘遍行隨眠者，謂苦智已生、集智未生，苦智已生，見苦已斷，集智未生，有餘集諦遍行隨眠也。此集下遍行隨眠，緣此苦諦猶繫也，是則苦諦雖斷，而集惑猶繫，是名斷非離繫也。

The explanation says: The upper two lines explain the path of seeing; the third line explains the path of cultivation; the fourth line applies to both stages. It should be stated: other omnipresent anuśayas cognizing these still bind, and when earlier grades are severed, the rest cognizing these still bind. As for "Regarding what is severed by seeing suffering, other omnipresent anuśayas": that is, when the knowledge of suffering has already arisen, but the knowledge of the origin has not yet arisen; because the knowledge of suffering has arisen, what is to be severed by seeing suffering is already severed; because the knowledge of the origin has not yet arisen, there are the remaining omnipresent anuśayas of the truth of origin. These omnipresent anuśayas under origin cognize this truth of suffering and still bind it; thus, although the truth of suffering is severed, the defilements of origin still bind it; this is called 'severed, yet not disconnected from bondage'.