俱舍論疏 26.113

26.113

論「謂若彼論至故釋非理」，舉餘見所，斷文不說有是處有是事文，證前不繫心文有是處有是事為別行相。我故、我所故，是有身見。斷故、常故，是邊執見。無因故、無作故、損滅故，是邪見。尊故、勝故、上故、第一故，是見取。非勝計勝故、能清淨故、能解脫故、能出離故，是戒取。非因計因故、惑故、疑故、猶預故，是疑。貪故、瞋故、慢故、癡故，可解。此上諸心皆是不如理所引，既於見所斷了欲界中，即但有不如理所引，無有是處有是事。於不繫心了欲界中，即有有是處有是事。如理所引，故知不繫心了欲界法，八行相外別有行相。《正理論》云「除此無容有餘行相，由此不說有是處言，由皆顛倒轉，不言有是事。故淨行相無越十六，理教無違，不可傾動（已上論文）。」

The Śāstra states: "Namely, if that treatise... therefore the explanation is unreasonable": it adduces other passages regarding what is severed by seeing that do not speak of "there is such a place" and "there is such an occurrence," in order to prove that the words "there is such a place" and "there is such an occurrence" in the preceding unbound mind passage are distinct aspects. "Because of self" and "because of what belongs to self" are the view of selfhood. "Because of annihilation" and "because of permanence" are the extreme view. "Because of lack of cause," "because of lack of action," and "because of disparagement" are wrong views. "Because of supreme," "because of superior," "because of highest," and "because of foremost" are the attachment to views. "Because of grasping the non-superior as superior," "because of being able to purify," "because of being able to liberate," and "because of being able to escape" are the attachment to rules and vows. "Because of grasping non-cause as cause," "because of bewilderment," "because of doubt," and "because of hesitation" are doubt. "Because of greed," "because of anger," "because of pride," and "because of delusion" can be understood. All these preceding minds are inappropriately induced. Since in discerning the desire realm among what is severed by seeing, there is only that which is inappropriately induced and there is no "there is such a place" or "there is such an occurrence," while in discerning the desire realm with an unbound mind, there is "there is such a place" and "there is such an occurrence" which are appropriately induced, we know that when the unbound mind discerns desire-realm dharmas, there are separate aspects outside the eight aspects. The Nyāyānusāra states: "Aside from this, no other aspects are admissible; hence it does not speak the words 'there is such a place.' Because all operate inverted, it does not state 'there is such an occurrence.' Therefore, pure aspects do not surpass sixteen; this contradicts neither reason nor teaching, and cannot be shaken (the above is from the treatise)."