俱舍論疏 19.166

19.166

論「於十一中至緣下隨眠」，自此已下第二明九上緣隨眠。《正理論》云「上言正明上界、上地，兼顯無有緣下隨眠。緣下則應遍知界壞，上境勝故。緣無此失，且欲見苦所斷邪見，謗色、無色苦果為無。見取於中執為最勝，戒取於彼非因計因，疑懷猶豫，無明不了。見集所斷，如應當說。色緣無色，例此應知。准界應思約地分別。」

On the Śāstra's: "Among the eleven... anusayas conditioning what is below," from here downward is the second [topic], explaining the nine anusayas that condition what is above. The *Nyāyānusāra* states: "The word 'above' directly clarifies the higher realms and higher stages, while concomitantly showing that there are no anusayas conditioning what is below. If they conditioned what is below, the complete knowledge of realms would be destroyed, for higher objects are superior. In conditioning [what is above] there is no such fault. First, the false view abandoned through seeing the truth of suffering in the desire realm denies that the suffering fruits of the form and formless realms exist. Attachment to views conceives them as supreme. Clinging to rules conceives what is not a cause in regard to them as a cause. Doubt harbors hesitation, and ignorance fails to comprehend. Those abandoned through seeing the origin should be explained accordingly. Form realm [defilements] conditioning the formless should be known by analogy with this. By inference from the realms, one should reflect on distinguishing them according to stages."