俱舍論疏 26.49

26.49

"The Śāstra states: [...] there is none that can counteract desire": this comments on the verse. The Nyāyānusāra states: "For what reason do only the knowledges of phenomena regarding cessation and the path additionally counteract the higher realms, and not those of suffering and origination? Because their objective supports are identical in tranquility and deliverance. That is to say, cessation in the desire and higher realms and the paths that counteract them have no mutual distinction in characteristic. For all analytical cessations are wholesome and permanent, and all noble paths are capable of deliverance. The objective supports of suffering and origination are not the same between the desire and higher realms, because they differ between higher and lower in being fewer or more, subtle or coarse. Furthermore, the knowledges of suffering and origination apprehend objective domains of revulsion; there is no possibility of being repulsed by that [lower realm] while abandoning attachment to this [higher realm]. On down to the two knowledges of cessation and the path, they do not apprehend objective domains of revulsion; apprehending the lower to counteract the higher also entails no fault. It is also like the contemplation of impurity and the desire delighting in nirvāṇa: contemplation of impurity apprehends the objective domain of the desire realm, and can only cause the mind to be repulsed by the desire realm; when the desire delighting in nirvāṇa appears, it is capable of universally causing the mind to be repulsed by the three realms. Likewise, when the knowledges of suffering and origination apprehending the desire realm arise, they can only cause the mind to be free from the defilement of the desire realm; when the knowledges of cessation and the path apprehending the dharmas of the desire realm arise, they universally cause the mind to be free from the defilement of the three realms. Therefore it is accepted that the category of the knowledges of phenomena regarding cessation and the path increases until it achieves the vajropamasamādhi. Thus the Great Sage, through his subtle and excellent understanding, established the knowledges of phenomena and concordance on the basis of the complete antidotal approach."