俱舍論頌疏論本 19.20

19.20

謂如次具離，三二見見疑者，釋上數也。具者，見苦具十也。離三見者，謂集、滅各七，離身見、邊見、戒禁取三也。離二見者，謂道諦有八，除身、邊二見也。離見疑者，謂修道四，除五見及疑也。故頌上見字兩度言之，一離三見，二離二見也。如是合成三十六種（苦下具十，集、滅各七，二七十四，足前成二十四，并道八成三十二，加修道四故成三十六也）。前三十二名見所斷，纔見諦時，彼則斷故。後修道四名修所斷，見四諦已後，後時中數數習道，時彼方斷故。論云：「此中何相見苦所斷？乃至何相是修所斷？（問也。此中者，光法師解云：『此十隨眠中也。』寶法師云：『此論前文將五見疑配四諦竟，後言餘貪等四各通五部，則有此問。』故知此中，此貪等四中，寶解為善之也。）若緣見此所斷為境，名見此所斷，餘名修所斷（解云：答也。光法師云：『此有二意：一、緣見此為境。此者，此四諦也，謂五見疑親迷四諦，名緣見此也。二、緣見此所斷為境，所斷是五見疑也，謂貪等四非親迷諦，但緣五見疑上起故，名緣見此所斷也。』此中意者，若五見疑緣苦諦起，名見苦所斷，乃至緣道諦起，名見道斷。若貪等四緣見苦所斷五見疑為境，名見苦所斷。乃至緣見道諦所斷三見疑為境，名見道諦斷。不緣見此為境，及見此所斷為境，名修所斷。若依寶法師解云：『此貪等四，若緣見此所斷為境，名見所斷。不緣見此所斷為境，名修所斷也。』）」如是三十六中，見分十二，謂苦下五見，集、滅各二見，道諦有三見，故成十二也。疑分為四，四諦各一也。餘四各五，餘貪等四各通五部，四五二十也。兼前十二見及四疑故，欲界中有三十六。

"Namely possessing all, and lacking respectively three, two views, and views and doubt" explains the numbers above. "Possessing all" means seeing suffering possesses all ten. "Lacking three views" means origin and cessation each have seven, lacking the three views: identity view, extreme view, and attachment to rules and rituals. "Lacking two views" means the truth of the path has eight, excluding the two views of identity and extremes. "Lacking views and doubt" means the path of cultivation has four, excluding the five views and doubt. Therefore the verse speaks twice of the word "views": first, lacking three views; second, lacking two views. Synthesized like this, they make thirty-six kinds (under suffering there are fully ten; under origin and cessation each seven, twice seven is fourteen, which added to the former makes twenty-four; along with the path's eight it makes thirty-two; adding the path of cultivation's four, it makes thirty-six). The former thirty-two are called abandoned by vision, because as soon as one sees the truths, they are abandoned. The latter four of the path of cultivation are called abandoned by cultivation, because after seeing the four truths, in subsequent times repeatedly cultivating the path, they are then abandoned. The treatise says: "Herein, what characteristic is abandoned by seeing suffering, up to what characteristic is abandoned by cultivation? (Inquiry. As for 'herein', Master Guang explains: 'Among these ten anusayas.' Master Bao says: 'The preceding text of this treatise having matched the five views and doubt with the four truths, subsequently says the remaining four, greed and so on, each pervade the five categories; thus this question arises.' Therefore we know that 'herein' means among these four, greed and so on; Bao's explanation is preferable.) If they take what is abandoned by seeing this as their object, they are called abandoned by seeing this; the rest are called abandoned by cultivation. (Commentary: This is the answer. Master Guang says: 'This has two meanings: first, taking seeing this as object. "This" means these four truths; that is, the five views and doubt are directly deluded about the four truths, hence called taking seeing this as object. Second, taking what is abandoned by seeing this as object. What is abandoned refers to the five views and doubt; that is, the four, greed and so on, are not directly deluded about the truths, but only arise taking the five views and doubt as objects, hence called taking what is abandoned by seeing this as object.' The meaning here is that if the five views and doubt arise taking the truth of suffering as object, they are called abandoned by seeing suffering, up to if they arise taking the truth of the path as object, they are called abandoned by seeing the path. If the four, greed and so on, take the five views and doubt abandoned by seeing suffering as their object, they are called abandoned by seeing suffering; up to taking the three views and doubt abandoned by seeing the truth of the path as their object, they are called abandoned by seeing the truth of the path. Those that do not take seeing this as their object, nor what is abandoned by seeing this as their object, are called abandoned by cultivation. If following Master Bao's explanation: 'If these four, greed and so on, take what is abandoned by seeing this as their object, they are called abandoned by vision; if not taking what is abandoned by seeing this as their object, they are called abandoned by cultivation.') Among these thirty-six, views are divided into twelve: namely five views under suffering, two views each under origin and cessation, and three views in the truth of the path, thus making twelve. Doubt is divided into four, one for each of the four truths. The remaining four have five each: the remaining four, greed and so on, each pervade the five categories, four times five is twenty. Together with the former twelve views and four doubts, in the desire realm there are thirty-six.