俱舍論記 19.69

19.69

「於非因道至但名戒禁取」者，釋第三句非因道妄謂，明戒禁取。於非因、非道，妄謂是因、是道，是見一切總說名戒禁取。如諸外道或計大自在天為因、或計生主為因。生主，即是梵王，能生一切世間，是世間主。或主是天主。或餘外道計時、方、我等為因，如是等計非世間因，妄起因執。或諸外道投水、火等種種邪行，非生天因妄起因執，唯受持戒禁。戒謂內道戒，即五戒等。禁謂外道禁，即狗、牛等禁。或此戒禁俱通內、外。外道尼乾子常計數諸法為解脫道，智與數相應，名數相應智。等，謂等餘諸外道等。此等所執非真解脫道，妄起真道執，皆名戒禁取。此戒禁取，不但執戒禁為因為道，亦執非戒禁為因為道。理實應立戒禁等取名，略去等言但名戒禁取。又《正理》云「或禁戒勝，是故但立戒禁取名（已上論文）。」言戒禁取者，緣戒禁起取。戒禁之取，名戒禁取，依主釋也。

Regarding "Regarding what is not a cause or path... simply called adherence to precepts and vows": Explaining the third line regarding falsely asserting what is not a cause or path, it clarifies adherence to precepts and vows (śīlavrataparāmarśa). Falsely asserting that what is not a cause or not a path is a cause or a path—all such views collectively are called adherence to precepts and vows. For example, various non-Buddhists either conceptualize Maheśvara as the cause, or conceptualize Prajāpati as the cause. Prajāpati is Brahmā, who can generate all worlds and is the lord of the world. Or the lord is the lord of the devas (Indra). Or other non-Buddhists conceptualize time, space, the self, etc., as causes; such conceptualizations take what is not a worldly cause and falsely generate grasping at them as causes. Or various non-Buddhists throw themselves into water, fire, and other various evil practices; taking what is not the cause of rebirth in heaven, they falsely generate grasping at them as causes, solely upholding precepts and vows. Precepts (śīla) refers to Buddhist precepts, namely the five precepts, etc.; vows (vrata) refers to non-Buddhist vows, namely the vows of dogs, cows, etc. Or both precepts and vows apply to both Buddhist and non-Buddhist. The non-Buddhist Nirgranthas always conceptualize enumerating dharmas as the path to liberation; when cognition corresponds with enumeration, it is called enumeration-concordant cognition. 'Etc.' includes other non-Buddhists, and so on. What these assert is not the true path to liberation, yet they falsely generate grasping at it as the true path; all are called adherence to precepts and vows. This adherence to precepts and vows not only grasps precepts and vows as causes and paths, but also grasps what are not precepts and vows as causes and paths. In reality, it should be designated 'adherence to precepts, vows, etc.', but omitting the word 'etc.', it is simply called adherence to precepts and vows. The Nyāyānusāra also states: "Or because vows and precepts are primary, it is therefore only designated with the name adherence to precepts and vows" (end of text from the treatise). Speaking of adherence to precepts and vows: one gives rise to adherence regarding precepts and vows. Adherence of precepts and vows, hence called adherence to precepts and vows, is a tatpuruṣa compound.