俱舍論疏 21.12

21.12

論「集智已生至彼隨增故」，廣引。謂集智已生、滅智未生，見滅、見道二取相應法出法體時也。集智已生時，謂已斷苦、集遍行隨眠故。苦、集下身、邊二見及邪見，此三見結已斷故，不能繫滅、道下二取相應法。滅、道下有邪見，是不遍見結，緣無漏故，不緣滅、道下二取相應法，亦不與相應，由此不為見結繫也。而為滅、道下貪緣故，為愛結所緣繫也。五見俱名見隨眠故，二取即是見隨眠攝，與彼相應故有相應隨增，亦容緣故有所緣隨增。

The Śāstra says: "When the knowledge of origin has already arisen, up to 'because they increase in accord with it'"—an extensive citation. This refers to the time when the knowledge of origin has already arisen and the knowledge of cessation has not yet arisen, identifying the essential nature of the factors associated with the two graspings abandoned by the path of seeing cessation and seeing the path. At the time when the knowledge of origin has already arisen, this means that the universal anuśayas abandoned by [seeing] suffering and origin have already been abandoned. The three fetters of view—namely the view of self-existence, the view of extremes, and wrong view—under suffering and origin have already been abandoned, and therefore cannot bind the factors associated with the two graspings under cessation and the path. Wrong view under cessation and the path is a non-universal fetter of view; because it takes the untainted as its objective support, it does not take as its objective support the factors associated with the two graspings under cessation and the path, nor is it associated with them. Hence, they are not bound by the fetter of view. However, because greed under cessation and the path takes them as objective support, they are bound by the fetter of craving through objective support. Since the five views are all called the anuśaya of view, the two graspings are subsumed within the anuśaya of view; being associated with them, there is increase in accord through association, and since they can also be taken as objective support, there is increase in accord through objective support.