俱舍論記 21.6

21.6

「見結謂三見至於彼隨增故」者，別釋見、取二結。見結以身、邊、邪見三見為性。取結以見取、戒禁取二取為性。依如是理，故《發智論》有如是言「問：頗有五見相應法為九結中愛結繫、非見結繫，非不有五見隨眠隨增耶？答曰：有。問：云何？答：集智已生、滅智未生，見滅道所斷見取、戒禁取相應法。彼為自部愛結為所緣繫、非見結繫。所以者何？苦、集諦下身、邊、邪見遍行見結已永斷故。滅、道諦下非遍見結即是邪見，唯緣無漏。望二取相應法，所緣、應相二俱無故，非緣彼故無所緣繫，非彼相應故無相應繫。然彼二取相應法有見隨眠隨增，二取即是見隨眠故。二取見隨眠，於彼相應法隨其所應，或相應隨增、或所緣隨增。」

Regarding "The fetter of views refers to three views... because they increase latent disposition towards them": this separately explains the two fetters of views and graspings. The fetter of views has the three views of self-view, extreme view, and wrong view as its nature. The fetter of graspings has the two graspings of the grasping of views and the grasping of precepts and vows as its nature. Relying on such reasoning, the Jñānaprasthāna has the following statement: "Question: Can there be a dharma associated with the five views that is bound by the fetter of attachment among the nine fetters and not bound by the fetter of views, and yet is not without the latent disposition of the five views increasing? Answer: Yes. Question: How so? Answer: When the knowledge of origin has arisen and the knowledge of cessation has not yet arisen, for the dharmas associated with the grasping of views and the grasping of precepts and vows that are abandoned by seeing cessation and the path. They are bound through cognitive objects by the fetter of attachment belonging to their own category, but not bound by the fetter of views. Why is that? Because the universal fetters of views of self-view, extreme view, and wrong view under the truths of suffering and origin have already been permanently abandoned. The non-universal fetter of views under the truths of cessation and the path is just wrong view, which solely takes the anāsrava as its cognitive object. With respect to the dharmas associated with the two graspings, both cognitive object and association are absent; because it does not take them as its cognitive object, there is no binding through cognitive object; because it is not associated with them, there is no binding through association. Yet those dharmas associated with the two graspings have the latent disposition of views increasing, because the two graspings are themselves the latent disposition of views. The latent disposition of views of the two graspings, with respect to those associated dharmas, increases through association or increases through cognitive object, as appropriate."