俱舍論疏 22.56

22.56

論「若觀諸有為至唯顯有漏」，引例釋也。道諦有為無漏，擇滅無為涅槃寂靜。苦是有為有漏，有其擇滅名涅槃寂靜。經中說觀諸有為涅槃寂靜者，亦由先見此有為是有漏苦故，後觀苦滅為寂靜。故知經言有為故苦，此有為言唯顯有漏。

On the Śāstra's statement, "If when observing all conditioned phenomena... only illuminates the contaminated": This cites a parallel example as an explanation. The Truth of the Path is conditioned and anāsrava, while analytical cessation is unconditioned, nirvāṇa, and peaceful. Suffering is conditioned and contaminated; having its analytical cessation is called nirvāṇa and peaceful. When the sūtra speaks of observing all conditioned phenomena as nirvāṇa and peaceful, it is also because, having previously seen that this conditioned phenomenon is contaminated suffering, one subsequently observes the cessation of suffering as peaceful. Therefore, one knows that when the sūtra says "because it is conditioned, it is suffering," this word "conditioned" only illuminates the contaminated.