俱舍論疏 19.104

19.104

「論曰至因執亦斷」，釋第三句，釋所以也。《正理》釋云「於自在等非因計因，彼必不能觀察深理，但於自在等諸蘊麁果義妄謂是常、一、我、作者，此為上首方執為因，是故此執見苦所斷。謂執我者是有身見，於苦果義妄執為我，故現觀苦，我見即除、無我智生，非於後位。若有身見，見集等斷，於相續中我見隨故，即無我智應不得生，以見唯法時我見則滅故，無我智起我見已除。然有身見於自在等相續法中計一我已，次即於彼相續法上起邊執見計度為常。由此應知，於自在等法，常我二執唯見苦所斷，由此已顯滅邊執見。乃至見苦諦時二見既滅，於自在等非因計因隨二見生，亦俱時滅，故說計因執，唯見苦所斷。然於非道計為道中，若違見道強，則見道所斷。」《正理》此文，是《婆沙論》第一百九十意，亦同不錄。

[As for] "The commentary states: [...] the clinging to a cause is also abandoned": this explains the third line and explains the reason. The Nyāyānusāra explains: "Regarding conceiving a cause where there is no cause with respect to Maheśvara and the like, that [person] certainly cannot examine profound principles, but merely falsely conceives the gross effect-nature of the aggregates of Maheśvara and the like to be permanent, unitary, a self, and an agent; taking this as the prerequisite, he then clings to it as a cause. Therefore, this clinging is abandoned by seeing suffering. That is to say, one who clings to a self possesses the view of personal identity; regarding the nature of the effect of suffering, he falsely clings to it as a self. Thus, upon the direct realization of suffering, the view of self is immediately eradicated and the wisdom of non-self arises, not at a later stage. If the view of personal identity were abandoned by seeing the arising and so forth, then because the view of self would persist in the continuum, the wisdom of non-self would not be able to arise, because when seeing mere dharmas, the view of self is destroyed; hence, when the wisdom of non-self arises, the view of self is already eradicated. But after the view of personal identity conceives a unitary self within the continuum of dharmas such as Maheśvara, next, upon that continuum of dharmas, it gives rise to the view clinging to extremes, conceiving it to be permanent. From this one should know: regarding dharmas such as Maheśvara, the two clingings to permanence and self are abandoned solely by seeing suffering; by this it is already shown that the view clinging to extremes is eliminated. Up to: when seeing the truth of suffering, since the two views are already eradicated, the clinging to a cause where there is no cause with respect to Maheśvara and the like—which arose following the two views—is also eradicated simultaneously; therefore it is said that the clinging to a cause is abandoned solely by seeing suffering. However, among conceiving what is not the path to be the path, if it strongly contradicts the seeing of the path, it is abandoned by seeing the path." This text of the Nyāyānusāra expresses the meaning of the Vibhāṣā, fascicle 190, which is also identical and is not recorded here.