俱舍論記 10.31

10.31

「經言我今至異於我慢」者，大德引經答。經言我今如是知已是修道，如是見已見道。或如是知已是諸智，如是見已是諸忍。由知見故，愛等永斷。或如是知已是盡智，如是見已是無生智，以觀照故亦名為見。或如是知已是盡無生智，如是見已是無學正見智，以盡、無生非是見故。諸所有愛，愛謂貪愛，以愛是惑足，故別標名。諸所有見，謂五見中除身見，是餘四見。諸所有類性，謂無明遍與惑俱，勝故別說。無明等說，為別顯彼說類性。故《正理》云「勝煩惱中無明未說，為別顯彼說類性言。」遍與惑俱、遍往諸趣，故名類性。類是行義，是類之體得類性名。諸我、我所執，謂有身見勝故別說。故《正理》云「我、我所執是諸見根，故於見中別顯二種。」我慢執，謂七慢中我慢，用我起故勝故別標。隨眠，謂疑恚。故《正理》云「為攝疑、恚說隨眠言。」斷遍知故，謂斷諸惑盡，得斷遍知，即有餘涅槃。無影寂滅，謂無餘涅槃。經既別說類性，故知類性異於我慢。

[On the Kośa's statement:] "The sūtra says: 'Now that I [have thus known and thus seen... it is distinct from the conceit of "I am"']": the venerable master answers by citing a sūtra. The sūtra says: "Now that I have thus known" refers to the path of cultivation (bhāvanā-mārga); "and thus seen" refers to the path of vision (darśana-mārga). Or, "have thus known" refers to the jñānas, and "thus seen" refers to the kṣāntis. Due to knowing and seeing, craving and so forth are abandoned forever. Or, "have thus known" refers to the knowledge of destruction (kṣaya-jñāna), and "thus seen" refers to the knowledge of non-arising (anutpāda-jñāna), because by virtue of contemplation it is also called "seeing". Or, "have thus known" refers to the knowledge of destruction and non-arising, and "thus seen" refers to the right view and knowledge of the non-learner (aśaikṣa-samyagdṛṣṭi), because destruction and non-arising are not "views". "All cravings": craving means lust and craving; because craving is the root of defilement, it is separately designated. "All views": this refers to the remaining four views among the five views, excluding the view of individuality (satkāyadṛṣṭi). "All categories": this refers to ignorance, which is universally present with the defilements; because of its prominence, it is separately mentioned. Ignorance and the like are stated; in order to distinguish that, the sūtra speaks of "category". Thus the Nyāyānusāra states: "Among the prominent defilements, ignorance has not yet been mentioned; in order to distinguish it, the word 'category' is spoken." Because it is universally present with the defilements and universally proceeds to all destinies, it is called a category. "Category" (jātīya) has the meaning of proceeding (gati); the essence of this category receives the name of category. "All grasping at 'I' and 'mine'": this refers to the view of individuality; because of its prominence, it is separately mentioned. Thus the Nyāyānusāra states: "Grasping at 'I' and 'mine' is the root of all views; therefore, within views, these two kinds are separately shown." "Grasping at the conceit of 'I am'": this refers to the conceit of "I am" among the seven conceits; because it arises by using "I" and is prominent, it is separately designated. "Anuśayas": this refers to doubt and ill-will. Thus the Nyāyānusāra states: "In order to subsume doubt and ill-will, the word anuśaya is spoken." "Because of full knowledge through abandonment": this means that when all defilements are completely abandoned, one attains the full knowledge through abandonment—that is, nirvāṇa with residue. "Shadowless tranquility": this refers to nirvāṇa without residue. Since the sūtra separately mentions "category", we know that "category" is distinct from the conceit of "I am".