俱舍論記 19.151

19.151

「非此皆能至非能對治故」者，通。非此法智皆能治彼色、無色界，苦、集法智品非彼上界對治道故。九地苦、集下麁上細，緣麁不能斷細，故緣欲界苦、集法智不能對治上八地。或緣細以可斷麁，故緣欲界滅、道法智能治上惑。滅道法智亦非全能治色、無色界，唯斷修惑不能治彼見所斷，故以見所斷惑對治決定。又於見位迅疾急速故，見道中滅道法智品非能對治上界見惑。以修斷惑對治不定，又於修位稍容預故，故修道中滅道法智而能對治上界修惑。問：先離欲染後入見道，於見位中滅、道法智既無所斷應稍容預，何故不治上見惑耶？解云：非要斷惑起欲法智，為觀諦理起斯法智。又次必起類智品道斷上見惑，故欲法智不能對治上界見惑。其法智品，四諦分別闕苦、集初，見、修分別闕見道初，故言二初無故，非彼八地三惑所緣。又類釋言：即由此前緣滅唯一、緣道六九諸因緣故，顯遍行惑中有緣苦、集九地無遮境互為緣因故。或二合緣乃至或八合緣，不同滅諦滅互相望非緣因故。言緣因者，是疎緣因，簡親因緣，即能作因。或增上緣名為緣因。又解：緣是增上緣，或是等無間緣，或是所緣緣，或通前二；或總通三因，謂能作因，非是無漏，能對治故。有緣一地非緣六、九，不同道諦，以緣道時緣六、九地。

As for "Not all of these are capable of ... because they cannot serve as antidotes": This resolves [the objection]. Not all of these [knowledges of] phenomena are able to counteract those form and formless realms, because the categories of the knowledge of phenomena regarding suffering and the origin are not antidotal paths against those higher realms. The suffering and origin of the nine stages are coarse below and subtle above; observing what is coarse cannot abandon what is subtle, and therefore the knowledge of phenomena that takes the suffering and origin of the desire realm as its object cannot counteract the upper eight stages. Or [it may be said that] by taking what is subtle as object one can abandon what is coarse, and therefore the knowledge of phenomena regarding cessation and the path in the desire realm can counteract the afflictions of the higher [realms]. Even the knowledge of phenomena regarding cessation and the path cannot entirely counteract the form and formless realms: they only abandon the afflictions to be abandoned by cultivation, and cannot counteract those to be abandoned by seeing, because the antidotes to the afflictions abandoned by seeing are fixed. Moreover, because the stage of seeing is swift and rapid, the categories of the knowledge of phenomena regarding cessation and the path in the path of seeing cannot serve as antidotes against the afflictions to be abandoned by seeing in the higher realms. Because the antidotes to the afflictions abandoned by cultivation are not fixed, and also because one has slight leisure in the stage of cultivation, the knowledge of phenomena regarding cessation and the path in the path of cultivation can counteract the afflictions to be abandoned by cultivation in the higher realms. Question: If one has already detached from desire and afterwards enters the path of seeing, then since the knowledge of phenomena regarding cessation and the path in the stage of seeing has nothing to abandon, one should have slight leisure; why does it not counteract the afflictions to be abandoned by seeing in the higher realms? The explanation says: One does not necessarily give rise to the knowledge of phenomena of the desire realm to abandon afflictions; one gives rise to this knowledge of phenomena in order to contemplate the truth-principles. Furthermore, immediately next one will inevitably give rise to the path of the category of the knowledge of conformity to abandon the afflictions to be abandoned by seeing in the higher realms; therefore, the knowledge of phenomena of the desire realm cannot counteract the afflictions to be abandoned by seeing in the higher realms. As for this category of the knowledge of phenomena: in terms of distinction by the four truths, it lacks the first two, [suffering and] origin; in terms of distinction by seeing and cultivation, it lacks the beginning of the path of seeing; hence it is said that because both beginnings are absent, it is not the object of the three afflictions of those eight stages. Again, explaining by analogy: precisely because of the various causes and conditions explained earlier—taking cessation as object being only one, and taking the path as object being six or nine—this reveals that among the omnipresent afflictions that take suffering and origin as objects across the nine stages, there is no restriction, because their objects serve reciprocally as causal conditions for each other. Either two are observed together, or up to eight are observed together, unlike the truth of cessation where the cessations do not serve reciprocally as causal conditions. The phrase "causal condition" (緣因) refers to a distant causal condition, distinguishing it from an immediate primary cause (因緣, hetu-pratyaya); that is, it is an efficient cause (kāraṇa-hetu). Or the sovereign condition (adhipati-pratyaya) is called "causal condition". Another explanation: "condition" means sovereign condition, or it means immediately antecedent condition (samanantara-pratyaya), or objective condition (ālambana-pratyaya), or it applies to both of the former; or it applies generally to the three causes—namely, the efficient cause—since it is not an uncontaminated antidote. Some observe one stage and do not observe six or nine, unlike the truth of the path, where observing the path involves observing six or nine stages.