俱舍論頌疏論本 21.72

21.72

釋曰：前三句明斷見惑因，第四句明斷修惑因。且斷見惑總由三因：遍知所緣故者，第一因也，此名遍知所緣故斷，謂苦、集斷自界緣惑。以自界緣緣自欲界苦、集諦故。苦、集忍生，既知苦、集，故知自界緣惑斷由遍知所緣故斷。言所緣者，即苦、集也。及見滅、道斷無漏緣惑，以邪見、疑、無明緣滅、道無漏。滅、道忍生，知滅、道諦故，彼邪見、疑、無明即斷，名遍知所緣故斷。言所緣者，即滅、道諦也。

Explanation: The first three lines explain the causes for abandoning the afflictions [abandoned] by seeing; the fourth line explains the cause for abandoning the afflictions [abandoned] by cultivation. First, the afflictions [abandoned] by seeing are abandoned by three causes in total: 'Through comprehensively knowing the cognitive object' is the first cause; this is called abandonment through comprehensively knowing the cognitive object. It refers to the afflictions with objects of one's own plane abandoned by [seeing] suffering and the origin, because those with objects of one's own plane take the truths of suffering and the origin of one's own desire realm as objects. When the receptivities regarding suffering and the origin arise, since they know suffering and the origin, we know that the afflictions with objects of one's own plane are abandoned through comprehensively knowing the cognitive object. The word 'cognitive object' refers precisely to suffering and the origin. It also refers to the afflictions with undefiled objects abandoned by seeing cessation and the path, because wrong view, doubt, and ignorance take the undefiled [truths of] cessation and the path as their objects. When the receptivities regarding cessation and the path arise, because they know the truths of cessation and the path, that wrong view, doubt, and ignorance are immediately abandoned, which is called abandonment through comprehensively knowing the cognitive object. The word 'cognitive object' refers precisely to the truths of cessation and the path.