俱舍論記 13.119

13.119

「有餘師言至此亦應然」者，敘經部異說。此師意言：唯說不作邪語、業、命為三道支。謂正在彼無漏定時，由聖道力便能獲得決定不作邪語等事、為正語等，非別有體。若無別體，如何名無漏？通此伏難云：此定不作。依無漏道而得安立，故名無漏。前師意說，依思假立名道俱戒，為三正體。餘師意說，不作無體仍由道得，非別說依。即說不作為三正體，非一切處要依有體方立名數。即指事云：如八世法中第二不得衣食等事，非別有體方立名數。於八世中不得無體，數在其中。於八支中此正語等亦應然也。言世法者，《婆沙》云「世間有情所隨順故名為世法。」廣如《婆沙》四十四及一百七十三釋。所言八者，一得，謂得衣、食等。《婆沙》云利，利謂得衣等利。名異義同。二不得，謂不得衣、食等。《婆沙》有處云衰，衰謂衰坎，不得衣等。《婆沙》有處云無利，謂不得衣等利。此竝名異義同。三毀，謂背面毀呰。《婆沙》有處言非譽。名異義同。四譽，謂背面稱揚。五稱，謂對面稱揚。《婆沙》有處云讚。名異義同。六譏，謂對面譏辱。《婆沙》有處云毀。名異義同。七苦，謂身、心苦受。《婆沙》有處云苦謂欲界身、心苦。有說：唯取五識相應苦。八樂，謂身、心樂受。《婆沙》有處云樂謂欲界身、心樂。有說：唯取五識相應樂。有處亦通輕安樂。

On "Other masters say ... this should also be so": This relates a variant opinion of the Sautrāntika. This master's intention is: it is merely the non-performance of wrong speech, action, and livelihood that is spoken of as the three path-factors. That is, precisely when one is in that uncontaminated meditative concentration, by the power of the noble path one then obtains the definitive non-performance of wrong speech and so forth as right speech and the like, without there being a separate substantial entity. If it lacks a separate substantial entity, how is it termed uncontaminated? Resolving this implicit challenge, it says: this definitive non-performance is established depending on the uncontaminated path; hence it is called uncontaminated. The former master intended that depending on volition it is nominally designated as the discipline concomitant with the path, serving as the entity of the three rights. The other master intended that non-performance has no substantial entity yet is still obtained through the path, without separately stating a basis. Namely, non-performance is stated to be the entity of the three rights; it is not that in all cases one must rely on a substantial entity before establishing a name and number. Pointing to an example, it says: just as among the eight worldly dharmas, the second—not obtaining clothing, food, and so forth—does not require a separate substantial entity before establishing a name and number. Among the eight worldly dharmas, non-obtaining lacks a substantial entity, yet the number is counted among them. Among the eight factors, these right speech and so on should also be thus. Regarding "worldly dharmas": the Vibhāṣā states: "Because they are what worldly sentient beings conform to, they are termed worldly dharmas." As explained at length in the Vibhāṣā, fascicles 44 and 173. As for the eight: first, gain, which means obtaining clothing, food, etc. The Vibhāṣā calls it "profit" (lābha); profit means the gain of clothing and so forth. The names differ, but the meaning is the same. Second, non-gain, which means not obtaining clothing, food, etc. In some places the Vibhāṣā calls it "decline" (alābha); decline means misfortune, not obtaining clothing and so forth. In some places the Vibhāṣā calls it "non-profit", meaning not obtaining the profit of clothing, etc. These are all different in name, but identical in meaning. Third, dispraise (ayaśas), meaning reviling behind one's back. In some places the Vibhāṣā calls it "ill-fame". Different in name, identical in meaning. Fourth, praise (yaśas), meaning praising behind one's back. Fifth, eulogy (praśaṃsā), meaning face-to-face praise. In some places the Vibhāṣā calls it "commendation". Different in name, identical in meaning. Sixth, censure (nindā), meaning face-to-face humiliation. In some places the Vibhāṣā calls it "reproach". Different in name, identical in meaning. Seventh, suffering (duḥkha), meaning physical and mental painful feeling. In some places the Vibhāṣā says suffering means physical and mental pain in the desire realm. Some say it only takes suffering associated with the five consciousnesses. Eighth, pleasure (sukha), meaning physical and mental pleasant feeling. In some places the Vibhāṣā says pleasure means physical and mental pleasure in the desire realm. Some say it only takes pleasure associated with the five consciousnesses. In some places it also extends to the pleasure of pliancy (praśrabdhi).