俱舍論疏 19.185

19.185

論「即由此因至非能對治故」，此釋遍惑通緣諸地所以。「境互為緣因」，簡異於滅。異地雖非親因，得為緣因，唯除因緣，餘因容作。滅非互為因，故唯緣自地。苦、集互為緣因，故通緣上地。「非能對治故」，簡道諦。道以諸地互為因，邪見通緣異地道，亦對治各別故，法、類邪見緣各別。苦、集二諦非是能治，無簡別故，所以邪見通能緣上。問：法智品道有六地別，唯未至地能斷欲惑。未至地中分其四道，唯無間道能斷欲惑。如何欲界邪見能緣六地法智品道？類智准此，上不治下等。《正理論》云「如是過綱，理實皆無。法、類相望，種類別故。法、類智品，治類同故、互相因故、互相緣故。謂法智品道，同是欲界中緣道諦惑對治種類，此同類道由互相因、互相緣故，設非對治，亦欲緣道煩惱所緣。類智品道與法智品雖互相因，由對治門種類別故，不相緣故，非欲緣道煩惱所緣。」准此，已遮色、無色界緣道煩惱，亦應能緣治色、無色法智品過。謂於此中雖有少分法智品道能治上界少分煩惱，亦互相因，而由治門種類別故，與類智品不相緣故，非上緣道煩惱所緣。於九地中類智品道，由一種類展轉相因，更互相緣治類同故，雖非對治，而可總為上八地中緣道惑境。

The Śāstra states: "Precisely due to this cause... because they are not capable antidotes." This explains the reason why universal defilements comprehensively take all grounds as objects. "The objects mutually act as conditioning causes (pratyaya-hetu)" distinguishes them from cessation (nirodha). Although different grounds are not direct causes (hetu), they are able to serve as conditioning causes; only causal condition (hetu-pratyaya) is excluded, while the other conditions are admitted. Cessation does not mutually act as a cause, and therefore is an object only for its own ground. Suffering and origin mutually act as conditioning causes, and therefore comprehensively serve as objects for higher grounds. "Because they are not capable antidotes" distinguishes them from the truth of the path. Since the path mutually acts as cause across various grounds, wrong view comprehensively takes paths of different grounds as objects; and because their remedies are distinct, the wrong views of dharma[-knowledge] and subsequent [knowledge] take distinct objects. The two truths of suffering and origin are not antidotes and have no such distinction, which is why wrong view can comprehensively take higher grounds as objects. Question: The path belonging to the category of dharma-knowledge has the distinction of six grounds, and only the unarrived stage (anāgamya) can abandon the defilements of the desire realm. Within the unarrived stage, four paths are distinguished, and only the path of uninterrupted activity (ānantaryamārga) can abandon the defilements of the desire realm. How then can wrong view belonging to the desire realm take the paths of the category of dharma-knowledge across six grounds as its objects? Subsequent knowledge is to be understood accordingly: higher does not remedy lower, etc. The *Nyāyānusāra* says: "In truth, there is none of this network of faults. When dharma[-knowledge] and subsequent [knowledge] are compared with each other, their categories are distinct. Because the categories of dharma-knowledge and subsequent knowledge share the same class of antidote, mutually act as causes, and mutually serve as objects. That is to say: the path belonging to the category of dharma-knowledge equally belongs to the class of antidote to the defilements that take the truth of the path as their object within the desire realm. Because this path of the same class mutually acts as cause and mutually acts as object, even if it is not the direct antidote, it nonetheless serves as the object of the defilements that take the path as their object in the desire realm. Although the path belonging to the category of subsequent knowledge and that of dharma-knowledge mutually act as causes, because their categories in terms of antidote are distinct and they do not mutually serve as objects, it is not an object of the defilements that take the path as their object in the desire realm." By this principle, it has already been precluded that defilements taking the path as their object in the form and formless realms should also take as their object the category of dharma-knowledge which remedies [the defilements of] the form and formless realms. That is to say, although here a small portion of the path belonging to the category of dharma-knowledge can remedy a small portion of defilements of higher realms and also mutually acts as cause, because their categories in terms of remedy are distinct and it does not mutually serve as an object with the category of subsequent knowledge, it is not an object of the defilements that take the path as their object in higher realms. Across the nine grounds, because the path belonging to the category of subsequent knowledge consists of a single class that mutually acts as causes successively and mutually serves as objects, having an identical class of antidote, even where it is not the direct antidote, it can generically serve as the object of defilements taking the path as their object within the upper eight grounds."