俱舍論頌疏論本 21.69

21.69

知彼所緣時而彼不斷者，知他界遍行所緣者，謂上界苦、集類智也。而彼他界遍行不斷者，謂已斷故，故不斷也。知滅道下有漏緣惑所緣時者，謂苦、集智忍也，以苦、集智忍知苦、集故，彼滅、道下邪見、疑、無明體是苦、集故，苦、集智忍生，能知彼也。而彼貪、瞋、邪見等不斷者，謂未起滅道智忍故也。

As for 'when one knows their cognitive objects, they are not abandoned': knowing the cognitive objects of the universal afflictions of other planes refers to the subsequent knowledge of suffering and the origin of the higher realms; and that those universal afflictions of other planes are not abandoned means that because they have already been abandoned, they are not abandoned [then]. When knowing the cognitive objects of the afflictions with defiled objects under cessation and the path, this refers to the intellectual receptivities to the knowledge of suffering and the origin; because the intellectual receptivities to the knowledge of suffering and the origin know suffering and the origin, and since those instances of wrong view, doubt, and ignorance under cessation and the path are essentially suffering and the origin, when the intellectual receptivities to the knowledge of suffering and the origin arise, they are able to know them; and that this greed, anger, wrong view, and so forth are not abandoned is because one has not yet given rise to the intellectual receptivities to the knowledge of cessation and the path.