俱舍論疏 19.177

19.177

論「於此六中至諸行擇滅」，釋第二行頌上兩句也。滅諦諸地不互為因，唯緣自地。《正理論》云「謂若有法此地愛所潤，此地身見執為我、我所。彼諸法滅，還為此地見滅所斷邪見所緣。乃至彼由耽著此地行故，若聞說有此地行滅，便起此地邪見撥無。非上行中有下耽著，寧下邪見撥彼滅無？雖界地相望因果隔絕，而九地苦、集展轉相牽。又生、依、立因更互為因故。一地邪見容有緣多，滅無相牽及相因理。故謗滅邪見唯緣自地滅。乃至善智不由耽著引起，緣多地滅於理何違？然善智生，觀諸行過，審觀過已希求彼滅，故一地智緣多地境。且如煖等，以總行相觀諸行過欣求彼滅，不應執彼同於邪見。於所緣境有分限緣，迷、悟理殊不應為例。謂修觀者觀自地中過失所惱欣自地滅，由此亦能觀於他地諸行出離過失功德，故善智起悟境理通，容有頓緣多地行滅。諸邪見起於境迷謬，固執所隔不能總緣。」

On the Śāstra's: "Among these six... analytical cessation of conditioned forces," this explains the first two lines of the second verse. The cessations of the various stages do not act as causes for one another; they condition only their own stage. The *Nyāyānusāra* states: "That is, if there is a phenomenon moistened by the craving of this stage, grasped as 'self' and 'mine' by the view of self of this stage, the cessation of those phenomena is in turn the object of the false view to be abandoned through seeing cessation belonging to this stage. Up to: Because they are attached to the conditioned forces of this stage, if they hear it taught that there is cessation of the conditioned forces of this stage, they then give rise to the false view of this stage denying it. It is not that in higher conditioned forces there is lower attachment; how could lower false view deny their cessation? Although causes and fruits across the realms and stages are disconnected from one another, the suffering and origins of the nine stages mutually draw upon one another. Furthermore, because causes of origination, dependence, and establishment act as causes for one another, false view of one stage may condition many; but in cessation there is no principle of mutual drawing or acting as causes for one another. Therefore, the false view denying cessation conditions solely the cessation of its own stage. Up to: Wholesome knowledge is not induced by attachment; how could it be contradictory in principle for it to condition the cessation of multiple stages? When wholesome knowledge arises, it contemplates the faults of all conditioned forces, and having carefully contemplated the faults, it aspires to their cessation; therefore, knowledge of one stage conditions the objects of multiple stages. Just as the heat [stage] and the like contemplate the faults of conditioned forces with a comprehensive cognitive aspect and delight in seeking their cessation, one should not hold them to be identical to false view. In regard to the object-domain, [false view] conditions with demarcation; because delusion and enlightenment differ in principle, they should not be treated as parallel. That is, a practitioner observing is distressed by the faults within their own stage and delights in the cessation of their own stage, and by means of this is also able to observe the excellence of transcendence over faults in the conditioned forces of other stages; therefore, when wholesome knowledge arises, its comprehension of objects and principles is unhindered, and it may condition the cessation of conditioned forces of multiple stages all at once. When various false views arise, they are deluded and mistaken regarding objects, and separated by rigid clinging, they cannot condition comprehensively."