俱舍論頌疏論本 16.98

16.98

撥善惡等見者，如契經說云：「無施與、無愛樂、無祠祀、無妙行、無惡行、無妙惡行、業果異熟、無此世間、無彼世間、無父無母、無化生有情、無世間、無沙門、或婆羅門、無阿羅漢。」解云：此經無施者，謂無施福也。無愛樂者，無戒福也。無祠祀者，無修福也。無此世者，無現在也。無彼世者，無過未世也。《婆沙論》云：「現在世既見，何以言無？答：外道無明所盲，雖能眼見，亦撥為無。」不應責無眼者、愚盲者墮坑也。或可無此世者，不謗世體，但謗因果，無此世為他世因，無此世為他世果。無父母者，謗無父母感子業也。無施等者，謗因邪見。無果等者，謗果邪見。無沙門等者，謗聖邪見。頌言撥善惡等者，是謗因邪見，等取謗果及謗聖也。

Regarding "views repudiating good, evil, and so on," as the sūtra states: "There is no giving, no affection, no sacrifice, no good conduct, no evil conduct, no fruit and ripening of good and evil deeds; there is no this world, no that world, no father, no mother, no apparitionally born sentient beings, no world, no śramaṇas or brāhmaṇas, no arhats." The explanation says: In this sūtra, "no giving" means there is no merit in giving. "No affection" means there is no merit in morality. "No sacrifice" means there is no merit in cultivation. "No this world" means there is no present [world]. "No that world" means there are no past or future worlds. The Vibhāṣā says: "Since the present world is already seen, why does it say it does not exist? Answer: The tīrthikas are blinded by ignorance; though they can see it with their eyes, they still repudiate it as non-existent." One should not blame the eyeless or the foolishly blind for falling into a pit. Alternatively, "no this world" does not deny the substance of the world, but only denies cause and effect: that there is no this world as the cause of another world, and no this world as the fruit of another world. "No father and mother" denies that father and mother have the karma to produce a child. "No giving, and so forth" is the wrong view that denies causes. "No fruit, and so forth" is the wrong view that denies fruits. "No śramaṇas, and so forth" is the wrong view that denies the noble ones. When the verse says "repudiating good, evil, and so on," it means the wrong view that denies causes, and "and so on" includes denying fruits and denying the noble ones.