俱舍論疏 20.182

20.182

論「又餘經說至名欲等取」，引第二經證四取總以欲貪為體也。《正理論》云「此不相違，經意別故。乃至佛觀所化、機行所須，於多體中且略舉一。又如經說：『若斷一法，我能保汝得不還果。一法者，謂薩迦耶見。』非唯斷此得不還果。又如說無明能蓋有情類，然於餘處說蓋有五。此經亦爾，隨所化生現相續中為愛所惱，故略為彼說愛無失。」已上釋也。欲、有二軛可略舉愛，愛彼攝故。見軛云何？愛與見軛性各別故。已上難也。舉亦無失，以見軛名依訓釋門通二義故。若見即軛，名為見軛，如無明軛。若於見軛名為見軛，猶如有軛。佛令佛子知二義故。雖亦於愛立見軛名，而亦無失。

Regarding the treatise's statement from "Furthermore, another sūtra states" to "are called the clingings of desire and so forth": This cites a second sūtra to prove that the four clingings collectively take sensual desire as their intrinsic nature. The Nyāyānusāra states: "These do not contradict each other, because the sūtras' intents differ. Up to: The Buddha, observing what is required by those to be converted and their faculties and practices, tentatively cited one out of many entities. Furthermore, as a sūtra states: 'If you abandon one phenomenon, I can guarantee that you will attain the fruit of non-returner. The one phenomenon is the view of individuality (satkāyadṛṣṭi).' It is not that one attains the fruit of non-returner by abandoning this alone. Furthermore, it is said that ignorance can veil sentient beings, yet in other places five hindrances are spoken of. This sūtra is also like this: in accordance with those to be converted whose present mental continuums are tormented by craving, he briefly spoke of craving for them, without fault." The above is the explanation. The yokes of desire and existence can briefly cite craving, because they are subsumed under craving. What about the yoke of views? The natures of craving and the yoke of views are distinct. The above is the objection. Citing it is also without fault, because the name 'yoke of views' admits of two meanings according to etymological explanation. If views themselves are the yoke, it is called the yoke of views, like the yoke of ignorance. If it is a yoke with respect to views, it is called the yoke of views, just like the yoke of existence. The Buddha caused the disciples to know both meanings. Although the name 'yoke of views' is also established with respect to craving, it is likewise without fault.