俱舍論疏 19.161

19.161

論「不說頓說至能頓緣五部」，答也。以五部合緣，名緣一切。《正理論》云「此遍行名為目何義？且於一切有漏法中能周遍緣，是遍行義。謂上所說三十三隨眠，自界地中各能緣五部。雖有於受偏起我執，而此非唯緣自身受，以兼緣此種類法故。若起邪見，謂所修行妙行、惡行皆空無果。此亦非唯緣自身業，總撥一切業生果能。由此准知餘遍緣義，貪等煩惱唯託見、聞、所思量事方得現起。以於妻等起貪等時，緣顯非形、緣形非顯，故知貪等皆非遍緣。」已上論文。准此，戒禁取等亦得頓緣五部法也。計苦行等以為因時，爾時亦總緣身中五部法等。

On the Śāstra's: "It does not mean all at once... but capable of conditioning the five categories all at once," this is the answer. Conditioning the five categories together is called conditioning all. The *Nyāyānusāra* states: "What meaning does this designation 'universal' refer to? To begin with, being capable of universally conditioning among all defiled phenomena is the meaning of 'universal'. That is, the thirty-three anusayas explained above can each condition the five categories within their own realm and stage. Although there are cases where one selectively conceives a self in regard to feeling, this does not solely condition feeling within one's own body, because it concomitantly conditions phenomena of that category. If one gives rise to false view, asserting that good conduct and bad conduct practiced are all empty and devoid of fruit, this too does not solely condition karma in one's own body, but comprehensively denies the capacity of all karma to produce fruit. From this, the meaning of universally conditioning with respect to the rest should be known accordingly. Afflictions such as greed arise only dependent upon objects that are seen, heard, or cognized. When one gives rise to greed and so forth toward a wife or the like, conditioning color-manifestation excludes shape, and conditioning shape excludes color-manifestation; thus it is known that greed and the like are not universal conditionings." This is the text of the treatise. According to this, clinging to rules and vows and the like can also condition the phenomena of the five categories all at once. When conceiving ascetic practices and the like as a cause, at that time one also comprehensively conditions the phenomena of the five categories and so forth within one's body.