俱舍論記 1.42

1.42

「論曰至阿毘達磨」者，就長行中，一出體、二釋名。此下出體，釋頌上句。慧謂簡擇四聖諦法，淨謂無漏，離二縛故，故名淨慧。問：何故相應、俱有等中偏說慧耶？解云：唯慧一種具三現觀，推求名見、慮境名緣、成辨名事，故獨標名。餘心、心所有緣、事二，無見現觀；餘俱有法唯事現觀，無見緣二，故不標名。或慧斷惑強，故獨標名。問：何故不言淨忍智見，而言淨慧？解云：有忍非智，如八忍。有智非見，如盡、無生。慧具攝三，以名寬故，獨立淨慧。眷屬即慧相應、俱有及得，名曰隨行。問：相應、俱有，俱有因故可名隨行。得非俱有因，如何說隨行？解曰：隨順名隨，非要成因。問：法俱、法後可說名隨，得在法前，如何隨行？解曰：性相隨順說名為隨，非要俱、後方名為隨。問：若得是隨行者，何故諸論解俱有因中，得非隨轉？又《婆沙》第三解得非世等第一法中云「得與彼法不相隨行」，准彼諸論，得非隨行。解云：隨轉有二，一俱有因故名隨轉、二相隨順故名隨轉。隨行亦有二，一俱有因名隨行、二相隨順故名隨行。若諸論中說得名隨行、隨轉，據相隨順說。若諸論中說得非隨轉、隨行，據非俱有因說。又解：准彼引文，得非隨行。問：隨行為攝慧不？解云：亦攝於慧。淨慧及眷屬皆名隨行，彼此展轉互隨行故。故《婆沙》八十一出喜無量體云「喜者以喜根為自性。若兼取相應隨轉，欲界者四蘊為自性，色界者五蘊為自性。」又《正理》、《顯宗》三念住中，解相雜念住皆言攝慧，以三念住中唯相雜念住能斷惑故。至念住中當具引釋。又解：隨行不攝於慧，隨慧行故名曰隨行。《婆沙》據互相隨轉，《正理》、《顯宗》據更相交雜，各據一義，竝不相違。雖有兩解，先解為勝。

Regarding 'The treatise says: ... Abhidharma': within the prose, first is presenting the essence, second is explaining the name. Below this, presenting the essence explains the first line of the verse. 'Wisdom' means discerning the dharmas of the four noble truths; 'pure' means anāsrava, because it is free from the two bondages; hence it is called 'pure wisdom'. Question: Why, among associated (saṃprayukta) and coexistent (sahabhū) [dharmas] and so forth, is wisdom singled out? Explanation: Only wisdom alone possesses the three kinds of direct comprehension: investigating is called 'seeing', reflecting upon the object is called 'cognizing', and accomplishing is called 'affair'; hence it is designated alone. The remaining minds and mental factors have two—cognizing and affair—but lack the direct comprehension of seeing. The other coexistent dharmas have only the direct comprehension of affair, lacking both seeing and cognizing; hence they are not designated. Alternatively, because wisdom's power in severing afflictions is strong, it is designated alone. Question: Why not say pure receptivity (kṣānti), knowledge (jñāna), or vision (dṛṣṭi), but rather pure wisdom? Explanation: There is receptivity that is not knowledge, such as the eight receptivities. There is knowledge that is not vision, such as [the knowledge of] exhaustion (kṣayajñāna) and non-arising (anutpādajñāna). Wisdom completely subsumes all three; because its name is broader, pure wisdom is established alone. The 'retinue' refers to that which is associated with, coexistent with, and the acquisition (prāpti) of wisdom; these are called its 'attendants'. Question: Associated and coexistent [dharmas] may be called attendants because they are coexistent causes (sahabhūhetu). How can acquisition, which is not a coexistent cause, be said to be an attendant? Explanation: Conforming is called 'following' (sui); it does not necessarily have to constitute a cause. Question: What is simultaneous with or posterior to a dharma may be called 'following'; how can acquisition prior to a dharma be an attendant? Explanation: Conforming in nature and characteristics is called 'following'; it does not have to be simultaneous or posterior to be called 'following'. Question: If acquisition is an attendant, why do various treatises, in explaining the coexistent cause, state that acquisition is not a concomitant (anuparivartin)? Furthermore, when the Mahāvibhāṣā, fascicle three, explains that acquisition is not the supreme mundane dharma and so forth, it says: 'Acquisition does not accompany that dharma.' Based on those treatises, acquisition is not an attendant. Explanation: Concomitance is of two kinds: first, being a coexistent cause, it is called a concomitant; second, mutually conforming, it is called a concomitant. Concomitant operation is also of two kinds: first, being a coexistent cause, it is called an attendant; second, mutually conforming, it is called an attendant. When treatises state that acquisition is an attendant or concomitant, this is said in terms of mutual conformity. When treatises state that acquisition is not a concomitant or attendant, this is said in terms of not being a coexistent cause. Another explanation: based on the cited text, acquisition is not an attendant. Question: Do 'attendants' subsume wisdom or not? Explanation: They also subsume wisdom. Pure wisdom and its retinue are all called attendants, because they mutually accompany one another. Therefore the Mahāvibhāṣā, fascicle eighty-one, in presenting the essence of the immeasurable of joy, says: 'Joy has the faculty of joy as its self-nature. If one also includes what is associated and concomitant, for the desire realm its self-nature consists of four skandhas; for the form realm its self-nature consists of five skandhas.' Furthermore, in the three smṛtyupasthānas of the Nyāyānusāra and Samayapradīpikā, the explanation of the mixed smṛtyupasthāna in all cases says that it subsumes wisdom, because among the three smṛtyupasthānas only the mixed smṛtyupasthāna can sever afflictions. This will be cited and explained fully when reaching the smṛtyupasthānas. Another explanation: attendants do not subsume wisdom; because they operate following wisdom, they are called attendants. The Mahāvibhāṣā is based on mutual concomitance, while the Nyāyānusāra and Samayapradīpikā are based on mutual mingling; each is based on a distinct meaning, and they do not contradict each other. Although there are two explanations, the former explanation is superior.