俱舍論記 13.98

13.98

「若依此理至聲等亦爾」者，譬喻者答。若依此理，非漏對治說為有漏，曾不依此說為無漏。無漏亦然。若依此理，非漏依故說為無漏，曾不依此說為有漏。一法待對立名不同，猶如父子，有何相雜？若色處等十五界，汝宗所說一向有漏，此經何緣差別而說？如說有漏有取諸色是能起彼心栽覆事。栽謂栽蘖，覆謂覆障，栽、覆二種是惑異名，與心為栽，能覆於心。有取諸色是心栽覆所緣事故，名心栽覆事。經中既釋六心栽覆事，言有漏有取諸色心栽覆事，故知別有無漏無取諸色非心栽覆事。不爾，何緣差別而說？若經唯有漏，但應言諸色心栽覆事。又解：即心體性是生死栽，能覆聖道。事如前釋，聲等亦爾。

"If based on this reasoning ... sounds and so forth are also likewise" is the Dārṣṭāntika's reply. If based on this reasoning, [something] is spoken of as sāsrava because it is not an antidote to the āsravas, never on this basis is it spoken of as anāsrava. The same applies to anāsrava: if based on this reasoning, it is spoken of as anāsrava because it is not a basis for the āsravas, never on this basis is it spoken of as sāsrava. One single entity's designation differs depending on what it is contrasted with, just like father and son; what confusion could there be? If the fifteen dhātus such as the visible-form āyatana were, as your school claims, exclusively sāsrava, why then would this sūtra distinguish them? As it is said: sāsrava, upādāna-associated visible forms are things capable of giving rise to the mind's sprouting and concealing. 'Sprout' means shoot or bud, and 'conceal' means obstruction; sprouting and concealing are two synonyms for affliction: they serve as sprouts to the mind and can veil the mind. Since upādāna-associated visible forms are the objective supports for the mind's sprouting and concealing, they are called 'things that sprout and conceal the mind'. Since the sūtra explains the six things that sprout and conceal the mind by speaking of 'sāsrava, upādāna-associated visible forms that are things sprouting and concealing the mind', we know that there are distinct anāsrava, non-upādāna-associated visible forms that are not things sprouting and concealing the mind. Were it not so, why would they be distinguished? If the sūtra only meant sāsrava, it should merely have said 'visible forms that are things sprouting and concealing the mind'. Another explanation: the mind's intrinsic nature is the sprout of saṃsāra, able to conceal the noble path. The 'things' are as explained before; sounds and so forth are also likewise.