俱舍論記 19.74

19.74

「若爾有執至是見苦斷」者，論主難。若爾，有執投水、火等種種邪行是生天因，或執但由受持戒禁等便得清淨解脫涅槃。此投水、火既不從彼常、我倒生，不應見苦斷。然本論說是見苦斷，故彼論言「有諸外道受持牛戒等便得清淨解脫涅槃，出離生死永超世間眾苦樂，至超世間眾苦樂處。處即是涅槃。如是等類非因執因，一切應知是戒禁取見苦所斷。」如彼本論廣說。應知竝非從常、我倒生，此復何因是見苦斷？

[On the passage], "If so, there are those who grasp ... it is abandoned upon seeing suffering": the author of the treatise presents an objection. If so, there are those who grasp that throwing oneself into water, fire, and other various wrong practices is the cause of being born in heaven, or who grasp that merely by undertaking and holding rules and vows, one will attain purification, liberation, and nirvāṇa. Since this [practice of] throwing oneself into water and fire does not arise from those inversions of permanence and self, it should not be abandoned upon seeing suffering. Yet the foundational treatise (Jñānaprasthāna) states that it is abandoned upon seeing suffering, as that treatise says: "There are non-Buddhists who, by undertaking and holding the vow of a cow and the like, attain purification, liberation, and nirvāṇa, escape saṃsāra, forever transcend all worldly suffering and pleasure, and reach the place that transcends worldly suffering and pleasure—'place' being nirvāṇa. All such varieties of grasping what is not a cause to be a cause should be known as clinging to rules and vows, abandoned upon seeing suffering"—as broadly explained in that foundational treatise. One should know that none of these arise from the inversions of permanence and self; by what cause, then, are these abandoned upon seeing suffering?