俱舍論記 13.118

13.118

「若爾云何至八聖道支」者，經部師言：若爾：云何不受我義？依我部宗，雖無別無表實體，而正在彼無漏道時獲得如斯意樂依止。意樂以欲為體，或以勝解為體，或以欲及勝解為體，故《攝論》云「欲以勝解為體，意識相應樂，故名意樂。」依止以意樂同時思為體性，與彼意樂為依止故。意樂之依止，故名意樂依止。又解：意樂即以現思為體，與出觀後三正為依止，故名依止。意樂即依止，故名意樂依止。總而言之，道俱時思即名無表，名道共戒，無別有體。由得彼戒為依止故，故出觀後由前無漏戒勢力，能起三正、不起三邪。正在道時雖無發言、起正作業、求衣食等，以於前因中立後果名故，於彼道位可具安立八聖道支。又解：意樂謂所有意趣，依止謂所依止身。彼言定中無三正體，由道勢力獲得意樂及勝依止，此於後時能離三邪。因標果稱，種子立三正名。真諦意同此解。

On "If so, why ... the eight noble path-factors?": The Sautrāntika master says: If so, why do you not accept our doctrine? According to the tenets of our school, although there is no separate substantial entity of non-revelation, precisely when one is in that uncontaminated path, one obtains such an inclination and basis (āśaya-āśraya). Inclination takes desire as its nature, or takes resolve (adhimokṣa) as its nature, or takes desire and resolve as its nature; thus the Mahāyānasaṃgraha states: "Desire takes resolve as its nature; the pleasure associated with mental consciousness is therefore termed inclination." Basis takes the volition simultaneous with the inclination as its essential nature, because it serves as the basis for that inclination; the basis of the inclination, hence it is called "inclination-basis". Another explanation: inclination precisely takes present volition as its nature, and serves as the basis for the three rights after emerging from meditation; hence it is called "basis". The inclination is itself the basis; hence it is called "inclination-basis". In summary, the volition simultaneous with the path is precisely termed non-revelation and termed the discipline concomitant with the path (mārgānuparivarti-saṃvara), having no separate substantial entity. Because one obtains that discipline as a basis, after emerging from meditation, by the power of that prior uncontaminated discipline, one can initiate the three rights and not initiate the three wrongs. Although while precisely on the path there is no uttering of words, initiating of right action, or seeking of clothing and food, because in the prior cause one designates the name of the subsequent fruit, in that state of the path the eight noble path-factors can be fully established. Another explanation: inclination refers to whatever intention one has; basis refers to the body that is relied upon. They say that in meditative concentration there is no substantial entity of the three rights; by the power of the path one obtains the inclination and a superior basis, and this at a later time is able to separate from the three wrongs. Labeling the cause with the name of the fruit, the seeds are given the names of the three rights. Paramārtha's intention accords with this explanation.