俱舍論記 19.123

19.123

「論曰至皆定不起」者，「等」言為顯殺、盜、婬、誑諸纏，無有愛全，有愛一分。此慢類等，我慢、惡悔是見及疑親所增長，言親增長，謂親導引連續現前。雖修所斷，而由見、疑背已折故，聖雖未斷，定不能起。見、疑有力扶持慢等，斷如背折，有而不行。謂九慢類及七慢中我慢，有身見所增，由我起故。應知九慢類，若依《發智》從慢、過慢、卑慢中出，即此三慢一分不行。若依《品類》亦有慢過慢，即有四慢一分不行。殺、盜、婬、誑纏，邪見所增，由邪見故行殺等事。語四過中，以虛誑語是五戒中不虛誑語所遠離故，所以別說。諸無有愛斷見所增，以緣當有斷滅起愛。有愛一分常見所增，以貪當有大龍等身多時住故。於惡作中，不善惡作是疑所增，追悔與疑少相似故。故聖身中雖有未斷，而由背折皆定不起。問：修斷貪等亦用見、疑為遍行因，聖斷見、疑如何現起？解云：應知修斷起由多因，或有要由親因導起，如慢類等；或有但由疎因亦生；如貪瞋等。或因有二：一未斷因、二已斷因，如慢類等要由未斷因方能現起，餘貪、瞋等由已斷因亦能引起。

"The treatise says [...] all definitively do not arise": The word "and so forth" shows the envelopments of taking life, theft, sexual misconduct, and deceit, the entirety of craving for non-existence, and a portion of craving for existence. These classes of pride and so on, pride of self, and bad remorse are directly augmented by views and doubt; "directly augmented" means directly guided and brought into continuous manifestation. Although abandoned by cultivation, because the "spine" of views and doubt has already been broken, although the noble one has not abandoned them, they definitively cannot arise. Views and doubt have the power to support pride and so forth; when they are broken, it is like a broken spine—existing, yet not functioning. Namely, the nine classes of pride and, among the seven prides, the pride of self are augmented by the view of individuality, because they arise from the self. It should be understood that regarding the nine classes of pride, if according to the Jñānaprasthāna, they emerge from pride, excessive pride, and pride of inferiority, then a portion of these three prides does not function. If according to the Prakaraṇapāda, there is also pride surpassing pride, then a portion of four prides does not function. The envelopments of taking life, theft, sexual misconduct, and deceit are augmented by wrong view, for through wrong view one carries out acts such as taking life. Among the four vocal faults, because false speech is what is abstained from in the five precepts against falsehood, it is spoken of separately. All cravings for non-existence are augmented by the view of annihilation, because they give rise to craving taking future annihilation as an object. A portion of the craving for existence is augmented by the view of eternity, because it craves future embodiments such as great dragons that endure for a long time. Among types of remorse, unwholesome remorse is augmented by doubt, because regret and doubt are somewhat similar. Therefore, in the person of a noble one, although they are not yet abandoned, because their spine is broken they all definitively do not arise. Question: Does not greed and so forth abandoned by cultivation also take views and doubt as a universal cause? When a noble one has abandoned views and doubt, how can they manifest? Explanation: It should be known that the arising of what is abandoned by cultivation is due to multiple causes: some must be guided and brought to arise by a direct cause, such as the classes of pride and so forth; some can arise merely through a remote cause, such as greed, hatred, and so forth. Alternatively, causes are of two kinds: first, unabandoned causes; second, already abandoned causes. What belongs to the classes of pride and so forth requires an unabandoned cause to be able to manifest; the remaining greed, hatred, and so forth can also be induced by an already abandoned cause.